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THE NEW MEDIEVAL
LIBRARY
THE NEW MEDIEVAL LIBRARY
THE CHATELAINE OF VERGI.
Translated from the Middle-
French by ALICE KEMP-WELCH,
with an Introduction by Professor
L. M. BKANDIN.
[A new and revised edition.
THE BOOK OF THE DUKE
OF TRUE LOVERS. Now
first translated from the Middle-
French, with Introduction and
Notes, by ALICE KEMP-WELCH.
OF THE TUMBLER OF OUR
LADY, and other Miracles.
Translated from the Middle-
French, with Introduction and
Notes, by ALICE KEMP-WELCH.
THE BABEES BOOK: Medieval
Manners for the Young. Done
into Modern English from Dr.
FURNIVALL S texts, with Intro
duction and Notes, by EDITH
RlCKKRT.
THE LEGEND OF THE HOLY
FINA, VIRGIN OF SANTO
GIMINIANO. Now first trans-
lated from the Fourteenth-Cen
tury Manuscript of Fra Giovanni
di Coppo, with Introduction and
Notes, by M. MANSFIELD.
EARLY ENGLISH ROMANCES
OF LOVE. Done into Modern
English from the original texts,
with Introduction and Notes, by
EDITH RICKERT.
EARLY ENGLISH ROMANCES
OF FRIENDSHIP. Companion
volume to above.
THE BOOK OF DIVINE
CONSOLATION OF THE
BLESSED ANGELA OF
FOLIGNO : TRANSLATED
FROM THE ITALIAN BY MARY G.
STEEGMANN : INTRODUCTION BY
ALGAR THOROLD
CHATTO AND WINDUS : LONDON
NEW YORK : DUFFIELD 6" CO.
1909
All rights reserved
CONTENTS
TREATISE I
PAGE
OF THE CONVERSION AND PENITENCE OF THE BLESSED
ANGELA OF FOLIGNO AND OF HER MANY AND
DIVERS TEMPTATIONS I
TREATISE II
OF THE EVANGELICAL DOCTRINE SET FORTH BY
THE BLESSED ANGELA
CHAP.
I. How it may be known that God hath entered
into the soul . ..... 24
II. How the spiritual man is deceived . . 31
III. How, being lodged within the soul, God
worketh alike upon the understanding, the
affections, and the will .... 36
IV. How that our perfection doth consist in know
ing our own wretchedness and God s mercy 40
V. The necessity of a constant consideration and
profound knowledge of Christ Crucified . 42
viii CONTENTS
CHAP. PAGE
VI. How all the ways of the Passion must be
digested within the heart, or at least be
repeated by the mouth .... 45
VII. How the soul may speedily and easily find
God by means of devout, pure, constant,
humble, and fervent prayer ... 49
VIII. Of the Book of Life, which is Christ,
wherein man learneth to know God and
man, himself, and all things needful for
man s welfare ...... 53
IX. Of the great poverty of Christ ... 54
X. How Christ revealed Himself poor in power 56
XI. How Christ laid aside His wisdom and His
own nature ...... 59
XII. How poverty of spirit is despised by many . 63
XIII. Of the humility and contempt of our Saviour
Jesus Christ 66
XIV. Of the constant and many sufferings which
Christ did bear in divers ways . . -71
XV. Of the many and divers cruelties used towards
Christ 78
XVI. How that we should follow the infallible
Guide and Redeemer upon the straight
road which He hath shown unto us . .84
CONTENTS ix
CHAP. PAGE
XVII. Of how pleasing unto God is the service
of the poor, who serve for love s sake
without looking for a reward . . 89
XVIII. An exhortation to take comfort and to
follow the example of perfection set
forth by Christ the Crucified . . 93
XIX. Wherein the soul may see how that the
Divine Wisdom hath used infinite care
and diligence in saving us through mercy,
yet not offending against justice . . 96
XX. Of prayer, of the which there are three
kinds, corporal, mental, and super
natural, outside of which it is not
possible to find God .... 98
XXI. How the heart must be given wholly unto
prayer and not unto other exercises . 101
XXII. How that we should submit our wills
unto the Will of God, and how that
prayer is necessary for the obtaining of
all mercies 103
XXIII. The greater the temptation, the greater must
be likewise the perseverance in prayer . 105
XXIV. Of the humility and example of Christ
the Crucified . 108
CONTENTS
XXV. Of how greatly true humility quickeneth
the understanding of the soul in
knowing its own vileness and the
Divine Goodness . . . in
XXVI. How humility doth cause us to see the
multitude of our sins and that an
humble life doth work contrary to
them 115
XXVII. Of charity, and how that we should fear
our love is not of the true kind and doth
not fulfil the conditions needful . 117
XXVIII. The soul is united with God in three
several ways, whereby it is furnished
with a weapon to control the love of
God and of its neighbour . , .123
XXIX. Of the various properties of love
125
XXX. The more perfect man is, the more
earnestly doth he endeavour to do
that which is desired, ordered, and
counselled of God . . . .128
XXXI. How that love created and excited by
the vision of the Supreme Being doth
make us to love God and His creatures
according unto their conditions . .130
CONTENTS ati
CHAP. PAGE
XXXII. The love of God is never idle, and per-
suadeth us to do penance as long as
life and as harsh ; it telleth us to do
it as often as is convenient, and doth
perform many other profitable things 132
XXXIII. The way to find the love of God is by
constant, untiring, devout and ardent
prayer, and the reading of the Book
of Life 133
XXXIV. Of the properties of lovers and of the
signs of love 136
XXXV. How that each person should desire to
perform his penance as secretly as
possible and in a seemly manner . 139
XXXVI. Of three benefits derived from the
most holy tribulation . . . 141
XXXVII. How the tribulations which lie in
poverty, contempt, and suffering are
in many ways most profitable . .142
XXXVIII. Of the most sweet gifts of God,
poverty, contempt, and suffering ;
and of other perfections . . .143
XXXIX. Of the many signs and effects of love
which are caused by the Sacrament
of the Eucharist . . . .146
xii CONTENTS
TREATISE III
OF THE MANY VISIONS AND CONSOLATIONS RECEIVED
BY THE BLESSED ANGELA OF FOLIGNO
PAGE
First Vision and Consolation, wherein she beheld
God inasmuch as He is all goodness ; whence
cometh hatred of this life and the desire to
enjoy God . 157
Second Vision, wherein she beheld God inasmuch
as He is beauty, wherefore all created beauty
seemed deformed and hideous unto her . .169
Third Vision, wherein she beheld God inasmuch
as He is invincible omnipotence in all things,
which gave unto her the grace to be of benefit
both to the present and to the future genera
tions. Moreover, she beheld likewise the deep
humility of God 171
Fourth Vision and Consolation, wherein she beheld
God inasmuch as He is supreme wisdom,
whereby she did learn to judge of all things
without error . . . . . . .173
Fifth Vision, wherein she beheld God inasmuch
as He is supreme justice, and something yet
higher still ; whereby she obtained the appro
bation of the heavenly judges . . . 174
CONTENTS xiii
PAGE
Sixth Vision and Consolation, wherein she beheld
God inasmuch as He is Love, whereby she
was transformed in the divine love . . 178
J Seventh Vision, wherein she beheld God in three
persons, but she beheld Him darkly ; and this
vision did inspire her with perfect and holy
hope and full assurance . . . . 181
Eighth Vision and Consolation, wherein she beheld
God as clearly as is possible in this life, in the
which vision she acquired strength in good
intentions and in the perfect delight in God . 1 86
Ninth Vision, wherein it was certified unto her
that in her visions and heavenly conversations
she had not been deceived . . . . 194
Tenth Vision and Consolation, wherein it was
further certified unto her that she had not
been deceived in her conversations . .196
HERE BEGIN THE CONSOLATIONS WHICH SHE DID HAVE
WHEN THINKING UPON THE PASSION OF CHRIST
First Consolation of the Passion of Christ . . 201
Second Consolation of the Passion of Christ. . . 203
Third Consolation of the Passion of Christ , , 205
xiv CONTENTS
PAGE
Fourth Consolation of the Passion of Christ . . 206
Fifth Consolation of the Passion of our Lord . 209
Sixth Consolation of the Passion of our Lord Jesus
Christ 212
Seventh Consolation of the Passion of our Lord
Jesus Christ 220
HERE BEGIN THE CONSOLATIONS AND VISIONS WHICH
SHE DID HAVE OF THE SACRAMENT OF
THE ALTAR
First Vision of the Sacrament of the Altar . . 222
Second Vision of the Sacrament of the Altar . 223
Third Vision of the Sacrament of the Altar . . 224
Fourth Vision of the Sacrament of the Altar . 226
Fifth Vision of the Sacrament of the Altar . . 228
Sixth Vision of the Sacrament of the Altar . . 229
Seventh Vision of the Sacrament of the Altar . 230
HERE BEGIN THE VISIONS WHEREIN SHE WAS COM
FORTED BY THE BLESSED VIRGIN
First Vision of the Blessed Virgin . . . .231
Second Vision of the Blessed Virgin . , .232
CONTENTS xv
HERE BEGIN THE VISIONS WITH WHICH SHE WAS
COMFORTED CONCERNING HER CHILDREN WHO
SHOULD FOLLOW AFTER CHRIST
PAGE
First Vision concerning her children . . . 234
Second Vision concerning her children . . . 236
Third Consolation concerning her children . .238
Fourth Consolation concerning her children . . 238
Instruction and Consolation received from God
concerning her tribulations .... 240
A further Consolation given unto her of God . 24 $
An Illumination of the understanding given unto
her of God concerning the way and the state
of salvation ....... 240
The last writing of the Blessed Angela of Foligno 252
The testament and last admonition of the Blessed
Angela of Foligno which she gave unto her
children, she being nigh unto death . .258
The passing away of the Blessed Angela . . 262
ILLUSTRATIONS
B. ANGELA DA FOLIGNO .... FfCHttSpUff
After the fresco by Picrantonio Mezzastrii ; Church of
Sta. Anna, Foligno.
PAGE
FACSIMILE OF THE TITLE PAGE OF THE 1536 EDITION XXxi
FACSIMILE OF A PAGE FROM THE TEXT OF THE 1536
EDITION (verso of fol. clxi.) . . . xxxiii
FACSIMILE OF A DESIGN REPRESENTING THE ADORA
TION OF THE MAGI, FROM THE 1536 EDITION
(recto facing conclusion of text) . . . xxxv
FACSIMILE OF A DESIGN REPRESENTING THE CRUCI
FIXION, FROM THE 1536 EDITION (recto following
previous design] ..... xxxvii
xvii
INTRODUCTION
WHAT is the secret and so potent attraction of the
Saints ? Renan says somewhere that he would
have given everything he had to have seen St. Mary of
Egypt pacing the desert in ecstasy, half-starved and turned
to the semblance of Nebuchadnezzar. And Renan liberally
discounted the value, not only of Theology, but also of the
particular virtue, the loss of which had driven that Saint
to such an unusual mode of life. The interest in sanctity
evidently survives theological and ethical pre-occupations.
Indeed, to-day, the Saint is perhaps an object of higher
intrinsic interest to " unbelievers " than to the faithful.
For to the faithful he is primarily useful, either as being
efficacious in various troubles of life or, on a higher plane,
as a sort of spiritual agent, obtaining graces for his clients.
admirabile commercium ! But, like everything else, this
celestial intercourse suffers from the defects of its qualities.
I do not wish to be understood as making light of super
stition. The humblest blossom of that luxuriant garden
is of infinite value, nor do the roots of our most highly
rationalised opinions grow outside it. Nevertheless the
important position of the Saint in the Catholic economy
xx INTRODUCTION
does tend to conceal his real personality from his wor
shippers. He inevitably tends to be considered more as a
means to an end, than as an object intrinsically worthy of
contemplation. In these circumstances the actual his
torical value of his personality is apt to be obscured by
legend and fancy. Legend, of course, if at all contempo
raneous, is of the highest value as illustrating his effect on
those with whom he came in contact. We could ill spare
in the life of St. Francis the Wolf of Gubbio. Modern
devotional fancy is less illuminative. It throws no light
upon the character of St. Anthony of Padua to learn that
centuries after his death he recovered some papers lost by
that devout man King Charles II. What then is it that
constitutes the intrinsic interest of the Saint when his
supernatural value has gone ?
One reason, I think, for this interest is that the Saint
represents, in a quite unique manner, the satisfaction of a
desire which all men more or less obscurely feel. Ever
since man emerged from amid the labyrinth of irrational
forces, which, until his appearance, determined the evolu
tion of life on the planet, he has sought for power. Power
at first over the hostile or indifferent nature which sur
rounded him, over the stream, the spark of fire, the wild
bear : then over his fellow-men, and, at length, when he
began to turn his gaze inwards, over himself. It is notice
able that all the really primitive myths divinised various
aspects of power, celebrated the triumph of force. As the
social arts began to develop, and, among them, of sheer
INTRODUCTION xxi
necessity, morality, men began to attribute moral qualities
to the force which they felt around them, above them, and
within them. " N ayant pas pu faire que le juste soit fort,
nous avons fait que le fort soit juste," says Pascal. This
attribution, however, no less than morality itself, was an
afterthought unconsciously conceived in the interest of his
self-preservation for, without morality of some sort, man
would soon have disappeared before the wolf and the bear.
And, by giving the ultimate sanction of force to his social
rule of thumb, he naively betrayed his intuition that that
ultimate force was the more fundamental reality. Now
the Saint represents the achievement of this longing for
power, carried to the highest and most difficult point, that
of complete self-mastery. For while, to the primitive
savage, the conquest of external foes of one sort and
another is evidently the most pressing need of his position,
a need recurring so constantly as to exhaust his store of
energy, and veil from his attention other possible achieve
ments, as life gets more secure and his attention is
directed inwards, man becomes aware of those other
dangerous foes of his own household, the appetites and
caprices of his inherited brute nature. Turning to battle
with these, he dimly but surely perceives one aspect of the
ideal of sainthood. For the Saints of all religions, from
the most elementary to the most highly developed, are
ascetics. They live sparely and chastely, and the morti
fication of the twin appetites of hunger and love represent
to the ordinary man the acme of self-control.
xxii INTRODUCTION
The Saint is also more than the ascetic. Asceticism is a
refusal, a limitation, a constraint in a word, a negation ;
and the Saint is eminently positive. Moreover, although
negative qualities might impose on the imagination and
create interest, they would not inspire the personal devo
tion that is invariably felt for him. The positive quality
of the Saint is love, expressing itself in joy. Thus he
is a fascinating combination of the familiar and the un
familiar, for, if few of us are ascetics, we have most of us
some experience of love. But the Saint drinks from the
Castalian spring of his interior life while we hand about
the Divinity to each other in treacherous and remarkably
" earthen vessels." His love is not as ours at the mercy of
circumstances, it is not susceptible of betrayal or death, for
he has found his treasure beyond time and space, where
neither satiety nor caprice can corrupt, nor can rivals
break through and steal.
There have been all kinds of Saints, from St. Paul, the
first hermit, to Father Damian, but the " active " Saints
seem less interesting than the " contemplative." Cer
tainly the Fathers of the Desert are very seductive. They
lived in caves or on the tops of pillars, supporting their
existences on roots and brackish water, while they exhaled
their souls in a hymn of timeless ecstasy like Shelley s sky
lark. Solitude was to them as water to the fish, and they
preferred the society of beasts to that of men. St. Paul
had his attendant lions, and St. Anthony Abbot spent
twenty years in a tomb with serpents who turned into evil
INTRODUCTION xxiii
spirits by night, and, in these unusual circumstances, be
came one of the most important personalities of his gene
ration. The external conditions of their existence were
often grotesque, almost always terrible. Their inner spirit
was the most precious thing humanity possesses. For
when everything else has failed a man, he arrives, if his
courage holds out, at the joys of the spirit. The forces
manifested in his experience, which succeeded in the long
run in eluding his dominating grasp, answer submissively to
the call of his mind in contemplation. Like fabled Adam
naming the docile beasts, he sits in their midst, assigning to
each its post and due perspective in the panorama of life.
For he has arrived, if without the help of metaphysical
analysis, by experience, at the conviction that nothing is
real but thought which is the first and perhaps the last
word of philosophy. Mystics and contemplatives of East
and West of all creeds and rites have borne substantial
witness to this truth. This is no doubt the reason why
alike to the popular imagination as in the treatises of
theologians the contemplative life is extolled at the ex
pense of active virtue. For, to all of us, there come
moments when we are aware of a psychological need, more
profound, more urgent, than the desire for action. Before
certain works of art, or occasional aspects of nature, or it
may be at the exquisite climax of some mood of intimate
personal emotion, a delicious paralysis steals over the will :
we feel that we have done enough. In the calm that
follows the whirlwind and earthquake of volition now, it
xxiv INTRODUCTION
seems, definitely stilled, we are conscious only of the
beauty of the situation on which we gaze, we have no
desire to modify it, we only wish to gaze on for ever. The
aesthetic sense has entirely replaced ethical striving.
Blessed Angela of Foligno was a true daughter of this
ancient line. Born in 1248, she entered the family of St.
Francis as a Tertiary Hermit, and became, through the
spiritual autobiography, which she dedicated to her con
fessor Fra Arnaldo, one of its most striking illustrations.
St. Francis and his " Knights of the Round Table " *
seem from the first to have struck a new note in medieval
religion. The Monastic Order, whether Benedictine
or Cistercian, wrapped in the aloofness of its splendid
cloisters, frequently governed by abbots who were great
feudal lords, represented, it might be said, the aristocratic
principle in spirituality. The aims of the monks were
lofty, unintelligible no doubt to the villeins of the soil,
who were their dependents ; they fed and educated their
humble neighbours, but their own life remained exclusive,
a thing apart. St. Francis brought the spiritual life down
to the people, the po-polo minuto, and he did so here was
his splendid originality without lowering the values of
what he brought within their reach. The religious de
mocracy that he created remained an aristocracy of the
soul. His logic was amazing because so simple. In most
men, thought and action move on different planes ; with
1 "Isti sunt fratres mei milites Tabulae rotondse." Spec.
Perfec., p, 72.
INTRODUCTION xxv
them action implies at least some degree of compromise ;
but when St. Francis, stripping himself of his father s
cloak, and flying naked to the Bishop s arms, proclaimed
the divine royalty of poverty, that most unusual pheno
menon was seen a man s thought and action in perfect
harmony. Something of that divine simplicity, of that
exquisite unison of thought and will, is what constitutes
the Franciscan spirit, distinguishing all his authentic
children and, not least of them, the simple woman who
unfolds her wonderful experiences in this small volume.
We know little of her life. Born within thirty years of
St. Francis death, she entered on the life of penance after
a youth passed in moral disorder. She lived in solitude
with a religious companion in the neighbourhood of the
Church of the Friars Minor at Foligno, until the year of
her death in 1 309. Her " Visions," which are of the most
touching and beautiful description, appear to have been all
of the kind described by mystical theologians as " intel
lectual," that is to say they were unaccompanied by any
sensible manifestations. Some of them, indeed, as she
notes herself, occurred during sleep. They are an extra
ordinary blend of naive candour and passion. They indi
cate, with an accuracy which I feel tempted to ascribe at
times to the editing of the possibly more analytical Fra
Arnaldo, the moments of what may be called the dia
lectical process of sanctification. The point of departure
of her conversion was a purely self-regarding dread of the
penalties of sin : the contemplative mood of the love of
xxvi INTRODUCTION
God, to which she ultimately attained, absorbed all the
intervening emotional categories. This little book may in
fact be called, in the Hegelian sense of the term, the Logic
of sanctity. It is certainly one of the most important
documents we have of medieval psychology, and illus
trates in a very remarkable manner the completeness of that
system of Mysticism which was at once the root and the
blossom of the medieval intellect. Only in Angela the in
tellect is hidden under a succession of emotional moments,
which develop by their own spontaneous dialectic out of
the whole mood of which each of them is the passing but
necessary expression. That Mysticism is the finest and,
on the whole, perhaps the sanest there has ever been. It
is far from being exclusively Christian. Deriving from the
lecture halls of Alexandria, as well as from the hills of
Galilee, it has come down to us through a series of great
experimentalists, who have furnished to those of like mind
with themselves its justification in their own experience.
It is the classic Catholic Mysticism, as the Roman
Church has always understood and still understands
the term.
Few systems of thought have swayed the imagination
more profoundly. Remaining a true Mysticism by nature
of its goal, the " Beatific Vision," it has succeeded in in
corporating in itself the ethical aspirations of Western
energy. It thus mediates between the passive ecstasy of
Hindu Pantheism and the restless volitional activity of the
white race.
INTRODUCTION xxvif
The dogma of the Incarnation has here been of the
greatest service. The Unknown and Unknowable All is
contemplated by the Catholic Saint in the person of
Christ. The dogma gives him a lens with which he can
focus the rays of Divinity and unite them in a shaft of
light on which he can gaze without faltering. In this way
he is provided with an inexhaustible object, adequate to his
mind and will. On the one hand he can never know the
tragedy of satiety, for, although he may faint with fatigue,
his object is inexhaustible, and, on the other, his will is not
ruled out as an illusion, but fortified by the prospect of
an infinite perspective of effort and achievement. For
Catholic Mysticism may perhaps be best summed up, in
the phrase by which a great philosopher of our day has
described life itself, as a creative evolution. The acts of
Virtue, of Faith, Hope, and Chanty of a Saint, are not
waste of time or of merely negative use ; they do not
merely serve the purpose of withdrawing him from
temptation, they actually constitute the spiritual life
within him, like the words of consecration in the Mass,
they create in his heart the Divinity which they assert.
The mystic gradually passes beyond this mood into that
profound and eternal rest of the soul, which theologians
call the Beatific Vision, and which is, according to the
teaching of Aquinas, enjoyed by some still in life with
an even greater intensity than by others who literally
" sleep in the Lord."
The Roman Church has ever regarded Catholic Mysti-
xxviii INTRODUCTION
cism as the kernel of the Depositum Fidei of which she
is the guardian. It was for it she fought through the long
and wearisome controversies which brought to the birth
at Nicea the orthodox dogma of the Incarnation. For, as
has been said, without that dogma, Catholic Mysticism
would have missed its specific and characteristic note
and would have become a mere variant of Neo-platonist
theurgy. The inherent tendency that all Mysticism has
to Pantheism, indeed to Nihilism, would have inevitably
asserted itself. Nothing short of faith in the descent of
the Infinite into the finite could have saved the wavering
lines of human personality, turned inwards to gaze upon
itself. All, including that personality, would have become
an unstable illusion, the web of Maia woven by the falla
cious dreams of human desire. And European religion, at
least at the point of its highest individual development,
would have been indistinguishable from Buddhism. When
Schopenhauer drew his parallel between Catholic and
Buddhist Mysticism, he failed to see the enormous differ
ence made by belief in the dogma of the Man-god. It
is perhaps not without significance that he dwells so much
on the value in that connection of Madame Guyon, whose
Quietist tendencies, resting ultimately on a Docetic view
of the Incarnation, were the cause of her difficulties with
Bossuet.
At first sight perhaps the visions of the Blessed Angela
may seem to have only an archaic value for us. The world
in which she lived seems so remote from ours, the circum-
INTRODUCTION xxix
stances of her life so different from anything that could
possibly occur to us, that her experience seems hopelessly
irrelevant to our own needs. But this is a superficial view.
The human heart is always the same : there exists a law of
what may be called sentimental constancy. And nothing
that has ever been believed by anybody is without value.
It is enough if the faith and the experience were really
genuine. Angela is an authentic specimen of a clearly-
defined class of human beings. Mystics are very rare, but
they exist. Moreover they are only rare in the West.
Oriental bazaars are crowded with them ; they prophesy
at the corners of streets surrounded by yellow dogs,
picturesquely clad disciples, and occasional European
tourists. Quite a considerable number of human beings
pass their lives in a state of more or less constant inspira
tion. We are apt to forget this and limit the possibilities
of all experience to our own. It is therefore enlarging to
our minds to step sometimes into other people s worlds.
In the world of Blessed Angela we shall find much to
interest and astonish us, and perhaps to excite our admira
tion. We shall at all events enjoy the commerce of a pure
and candid soul.
The translation here offered to the reader is that
of the first Italian version which was made in 1510
from the Latin of Fra Arnaldo. This version is one of
the rarest books in the world, and has a special value
as being one of the earliest popular devotional works
printed in the vernacular in Italy. It takes its place
xxx INTRODUCTION
with the " Dialogo " of St. Catherine of Siena and the
" Fioretti " of St. Francis, among the attempts to popu
larise Mysticism, which represented a too little known
side of that complex movement which we call the
Renaissance.
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iNtenria/ tentatione/ dotrritu/ Viffoni/ 8C
4iuinc cofolationi delk bcata Ange
la de Folfgni ; ticuajncnte tra/
duttode latino id Jin/
gua volgare
Title page of original Italian edition, published (? 1536)
xxxi
IHulrif native &tfa alta*B* Angela*
vfue in lui/achf non:& mi difsc in veri/
fa the non c altra via dritta)Cha quella chi
fegmf* U mid vcftigij per chc i quefta via
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riparian mi fu detfcu Amen-
fFinifcoiiofe vifioni 8 confblarioni
della beata Angela de Foligni*
in corpore
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Facsimile of page of original
xxxiii
[ Verso offol. clxi.
C
Pattu$ } integrita$ difcordes temporelogo
Vfrginis I gremio
[At end of book on first right hand
page after conclusion of text.
Inhocffgnovinces*
VEXILLVMOMNIVM
CHRIST IANOB.VM.
[At end of book, following the one
headed " Que genuit, adorauit.
xxxvii
A BOOK PROFITABLE AND DEVOUT
WHICH CONTAINETH THE CONVERSION,
PENITENCE, TEMPTATION, DOCTRINE,
VISIONS, AND DIVINE CONSOLATIONS
OF THE BLESSED ANGELA OF FOLIGNO,
NEWLY TRANSLATED OUT OF THE
LATIN INTO THE VULGAR TONGUE
1536
PREFACE BY THE OLD ITALIAN
TRANSLATOR
Unto all Readers Beloved in Jesus Christ
ALTHOUGH in the Holy Gospel our most loving
Lord hath plentifully shown unto us the means
and the way whereby we may attain unto the perfection
of Christian life, yet hath His consoling spirit (giver of all
comforting and spiritual grace) nevertheless not ceased,
nor ever will cease, to reveal unto us continually by means
of His most worthy instruments the which are saints
and devout persons divers ways and conditions of finding
the most perfect and consummate union possible unto
wayfarers in this life. And although by the facility of
printing there hath been put forth an infinite number of
books, so many that they do obscure the sun of justice
upon earth (seeing that there are more evil books than
good), because by reason of their perverse judgment and
voluptuous desires men do delight more in imagining
and in hearkening unto hurtful things rather than unto
wholesome ones, and because through the world s abuses
xli d
xlii PREFACE
evil men are more favoured than are good men, yet cannot
malice overcome wisdom, neither can the many overcome
the few. For this reason, also, hath God elected the
weak to confound the strong, and thus in our own times
hath He inspired many women of exalted spirit, and they
did lead most holy and exemplary lives, walking upon the
short and straight road. Amongst these is the Blessed
Angela of Foligno, who, although a woman (and therefore
of the weaker sex), did, nevertheless, by means of her
humble, patient and steadfast despising of the things of
this world and by her chosen and beloved poverty, over
come all the strong and powerful of her time. Unto
whomsoever shall truly read and prudently consider
them, her conversion, penitence, temptation, and doctrine
(as set forth in this book), will be of exceeding profit for
walking in the way and service of God, until he attaineth
unto the happiness of glory. This book hath already
been printed in Latin, divided into three treatises,
namely of penitence, of visions, and of doctrine. But
because it was neither elegant nor learned in that
language, it was neither read by scholars nor understood
by the simple, and for this reason hath it been deemed
.well to translate it into the vulgar tongue, that it may be
universally understood and be profitable unto a greater
number of persons. The writer hath not sought to put
it into elegant language, nor yet into the Tuscan or the
courtly tongue, but only to render it intelligible. Where
fore each one is exhorted to read it solely for his profit and
PREFACE xliii
for the good of his soul, which he will the more obtain
the more he doth carefully read and digest, and put into
practice that which he hath read and digested. For it is
not the readers, but the doers, of good works who attain
unto grace. And although it is to be believed that the
writers of that time put down everything in the order in
which it pleased God to recall it unto the memory of the
Blessed Angela, yet hath it seemed more convenient in
this translation into the vulgar tongue to put the treatise
of doctrine into the second place, the which in Latin is
given the third place, and to put here as third treatise
that of the visions and consolations, which in Latin hath
the second place. This hath been done because these
consolations and visions are things most high, and it
hath seemed right to leave them unto the last to be read
by those who are more perfected and instructed, and
first to set down her teaching (which is likewise that of
Jesus Christ), as being more universally profitable, and
especially unto beginners. The treatise of doctrine is
further divided into several chapters, which was not done
previously, in order that it may be more easy and less
wearisome unto the reader, because certain of the chap
ters were exceeding long. Each one is now prayed and
exhorted that (for his own good) he weary not of reading
this most excellent book, wherein he will find pointed
out that straight highroad (the road of poverty, of pain,
and of contempt), whereby it is easy to find God, and
from which none can excuse themselves as they might do
xliv PREFACE
from the contemplation of the incomprehensible Trinity.
And it will be unto him a joy to hear and know of those
sufferings and other ills which Christ and the saints did
willingly endure for our sakes, piously praying God that
He will open the treasures of His mercy unto all. Amen.
THE BLESSED ANGELA OF
FOLIGNO
TREATISE I
OF THE CONVERSION AND PENITENCE OF THE
BLESSED ANGELA OF FOLIGNO AND OF HER
MANY AND DIVERS TEMPTATIONS
AS I walked (said the Blessed Angela) by the way of
JLjL penitence, I did take eighteen spiritual steps before
I came to know the imperfection of my life.
The first step was that I did begin to reflect upon my
sins, the knowledge of which did fill my soul with so great
a dread that, fearing to be condemned unto hell, I wept
bitterly.
The second was, that I did begin to be so exceeding
ashamed of those my sins that for shame I could not fully
confess them ; wherefore many times did I communicate
whilst yet unconfessed and with all my sins did I receive
the Body of our Lord. Being day and night reproached
by my conscience because of this thing, I did pray the
Blessed Francis that he would grant me to discover a con
fessor meet for my needs, who should be well acquainted
A
2 THE BLESSED ANGELA
with my sins and unto whom I could fully confess myself.
In that same night did the Blessed Francis appear unto me
and say : " Sister, if thou hadst prayed unto me sooner
thy prayer would have been sooner granted ; that which
thou hast asked hath been done." Upon the next morn
ing, therefore, I went into the church of Saint Francis and
found there a friar preaching in Saint Feliciano, which
friar was chaplain unto the bishop and did hold his autho
rity ; and to him I did determine to make my confession
immediately that the sermon should be ended. Where
fore I did confess myself most fully and was absolved of all
my sins. And in this confession I did feel no love, but
only bitterness, shame, and pain.
The third step was that I did consequently persevere in
the performance of the penance imposed upon me, and as
yet I was filled with pain and misery without any other
consolation.
Fourthly, I did begin to consider and to know the
divine mercy which had granted me the aforesaid grace
and saved me from hell. Here did I begin to be en
lightened and I did now weep and lament more than
heretofore, forcing myself to do more severe penance, of
the which I will not speak here.
The fifth was that, being thus enlightened, and finding
nothing save faults in me, I did condemn myself, as one
who knew and was most assuredly convinced that she was
worthy of hell ; whereat I did again weep bitterly. It
must be understood, however, that between the one step
OF FOLIGNO 3
and another there was a space of time, and I did ever weep
and dolefully lament ; and there was nothing else vouch
safed unto me, only I did have some consolation in that I
could weep, but truly it was a bitter consolation.
Sixthly, there was given unto me a constant and certain
illumination of grace, whereby I was made to know my
sins so profoundly that, having offended the Creator, I
saw that I had likewise offended the creatures made for
me. Therefore I did recall unto my memory all the sins
which I had committed and in the confession (which I did
make unto the Lord my God) I did most profoundly
ponder over them. Wherefore I did beseech all the
saints, with the Blessed Virgin, that they would intercede
for me, and I did pray the merciful Lord (who had vouch
safed unto me so many good things), that He would have
pity upon me, and, seeing that I did know myself to be
dead in sin, that He would raise me to life again through
His grace. Moreover, I did pray all creatures (seeing how
that I had offended them inasmuch as I had offended the
Creator), that they would not accuse me before God.
Thus did it appear unto me that all creatures and all the
saints did have compassion upon me, wherefore with a
greater fire of love did I apply myself to praying unto God
more than was customary.
The seventh was, that by an especial grace I did begin
to gaze upon the Cross, whereon I did behold (as much
with the eyes of my heart as with those of my body) Jesus
Christ who had died for us, and I did feel great grief at
4 THE BLESSED ANGELA
that sight, notwithstanding that this vision and medita
tion were as yet but little understood of me.
The eighth was, that as I did gaze upon the Cross I was
granted a greater understanding how that Christ had died
for our sins. Whereupon I did so clearly perceive all
mine own sins, and with such exceeding great grief, that I
did feel that I myself had crucified the Lord. Neverthe
less I did not yet know how great a blessing was the
Passion of Christ, nor did I understand as clearly then as I
afterwards did, how that He had redeemed me from my
sins and converted me unto repentance, and had died for
me. In this beholding of the Cross I did so burn with
the fire of love and remorse that, standing before the
Cross, I did divest myself of everything and did thus offer
myself unto Him. And although I feared greatly, I did
nevertheless promise to observe perpetual chastity and not
to offend with any of my members, accusing my members
one by one of past sins. And I did pray Him that He
would make me to keep this my promise, that is, to pre
serve chastity and to keep guard over my thoughts ; for
upon the one hand I did greatly fear to promise, and upon
the other hand the aforesaid fire compelled me, and I
had no power to resist.
Ninthly, there was given unto me the desire to seek out
and know the way of the Cross, that I might stand at its
foot and find refuge there where all sinners find refuge.
Unto which end I was enlightened and instructed after
this manner : that if I did desire to find the way and come
OF FOLIGNO 5
unto the Cross, I must first pardon all those who had
offended me, and must then put away from me all earthly
things, not only out of mine affections but likewise in very
deed, and all men and women, friends and kindred and
every other thing, but more especially my possessions
must I put away, and even mine own self. And I must
give my heart unto Christ (who hath done me such great
good), electing to walk upon the thorny path, which is the
path of tribulation. So then I did begin to put aside the
best clothing and garments which I had and the most
delicate food, likewise the covering for my head. But as
yet it was a shameful and a hard thing for me to do, seeing
that I did not feel much love for God and was living with
mine husband. Wherefore was it a bitter thing for me
when any offence was said or done unto me, but I did bear
it as patiently as I was able. In that time and by God s
will there died my mother, who was a great hindrance
unto me in following the way of God ; my husband died
likewise, and in a short time there also died all my chil
dren. And because I had commenced to follow the
aforesaid way and had prayed God that He would rid me
of them, I had great consolation of their deaths, albeit I
did also feel some grief. Wherefore, because that God
had shown this grace unto me, I did imagine that my heart
was in the heart of God and that His will and His heart
were in my heart.
Tenthly, seeking to know from God what thing I could
do, the which would be most acceptable unto Him, He did
6 THE BLESSED ANGELA
of His mercy many times appear unto me, both sleeping
and waking, and appearing fastened upon the Cross He
did bid me gaze upon His wounds, and in a marvellous
manner He did make me to know how that He had borne
all things for me ; and this happened many times. And
when He had showed unto me one by one all the things
which He had borne for me, He said, " What canst thou
do for Me that will suffice ? " Likewise did He appear
unto me many times when I was awake, but in a manner
more pleasing than when I was asleep (although I did
always perceive His great grief and suffering), and He
showed unto me the pains of His head and the hairs
plucked from His eyebrows and His beard, counting over
unto me all His scourgings and showing them unto me in
the places where they had been inflicted, saying unto me,
" All this was for thee." Then did I most clearly recall
unto my memory all my sins, by the which it seemed unto
me I had wounded Him afresh and therefore had cause
for great lamentation, and I did doubtless feel much more
sorrow than before. Thus showing His Passion unto me,
He did say, " What canst thou do for Me that will
suffice ? " Then did I weep and shed such burning tears
that they did burn my flesh, wherefore it behoved me to
lave it with cold water that it might be cooled.
The eleventh was, that because of my sins I was moved
to do penance more severely, of the which it is not meet to
speak here. And as I reflected and did oblige myself to
wish to do this, it seemed unto me at last that I could not
OF FOLIGNO 7
sufficiently do penance the whiles I was possessed of
worldly things, wherefore in order the more freely to do
this and to come unto the Cross as I had been inspired to
do, I did determine most certainly to forsake everything.
The which determination was marvellously sent unto me
by God after this manner. In mine imagination I did
cherish a great desire to become poor, and such was my zeal
that ofttimes I did fear to die before I could attain unto
this state of poverty. Upon the other hand I was assailed
by temptations, the which did whisper unto my thoughts
that I was youthful and that begging for alms might lead
me into great danger and shame, and that if I did this I
should be forced to die of hunger, cold, and nakedness.
Moreover all my friends did dissuade me from this thing.
But at last the Divine mercy did send a certain great
illumination into mine heart, wherefrom I did derive a
certain assurance, the which, as I believed then and do
believe now, I shall not lose even in eternity. Wherefore
I did dispose and determine that, even though I should be
forced to die of hunger, cold, and shame, because such a
thing was pleasing or might be pleasing unto God I
would by no means leave from my purpose, even though I
were certain that these aforesaid evils should befall me,
choosing to die willingly for the love of God rather than
to fall short of mine intention. So then I did resolve in
good earnest.
The twelfth was, that I did afterwards pray unto the
Blessed Mother of Christ and the Blessed John the
8 THE BLESSED ANGELA
Evangelist that (for the sake of the suffering which they
had endured), they would obtain for me a certain sign
whereby I might always keep in memory the Passion of
Christ.
The thirteenth was, that, persevering in the aforesaid
prayers and desires, a dream was granted unto me wherein
was showed me the Heart of Christ, and it was told me
that in that Heart there is no falsehood, because therein all
things are true. And it seemed unto me that this sign was
sent because I had mocked at a certain preacher.
The fourteenth was, that being once at prayer, Christ
did show Himself unto me as I kept vigil, more clearly and
giving me greater knowledge of Himself than heretofore.
Then it was that He did set me free, and it was after this
manner. Firstly, He did question me ; then He did say
unto me, " Put thy mouth into the wound in My side."
Then methought that I did put it there and did drink the
blood which was running freshly from out of His side, and
in the doing of this it was given me to know that I was
cleansed. And here I did begin to receive great consola
tion, albeit I grieved when I did meditate upon the
Passion. Then I did pray the Lord that He would cause
my blood to be shed and poured out for His love s sake, as
His had been shed for me, and I did desire that for His love
all my members should suffer affliction and death, more
vile and more bitter than His Passion. Wherefore I be
thought me and did seek to find one who should put me to
death, in order that I might suffer for the sake of His faith
OF FOLIGNO 9
and love. But I knew that I was not worthy to die as the
holy martyrs had died. Nevertheless, I did desire that He
would cause me to die, and by a death more vile and more
slow, and more bitter. I could not bethink me of a death
as vile as I did wish for, or one that would differ from the
deaths of the saints for I did most surely deem myself
unworthy of dying their death.
The fifteenth step was that I did fix my mind upon the
Virgin Mother of God and upon Saint John, keeping them
in my remembrance and praying them that (for the suffer
ing which they had endured because of the Passion of our
Lord) they would obtain for me the grace that I should
always feel the pain of the Passion or at least of their
sufferings. And they did obtain this grace for me in such
a degree that one time Saint John did put upon me so
great a pain that never did I feel a greater. Then did I
perceive that the sufferings of Saint John and of the
Mother of Christ (the which they did endure because of
the Passion) were in very truth more than martyrdom.
Then was it that the desire was given unto me to revile
myself with all my might. And although I was much
assailed by the devil and ofttimes tempted that I should
not do this thing, and was forbidden by the Brothers
Minor and by all from whom it was meet I should seek
counsel, nevertheless by nothing either of good or of evil
that could be done unto me was I prevented from giving
all my possessions unto the poor. And if I had been
hindered from doing this I would at least have forsaken
io THE BLESSED ANGELA
all things because methought I could not keep any thing
for myself without greatly offending Him who did thus
enlighten me. Nevertheless I was yet sunk in bitterness
because of my sins, neither did I know if the things which
I did were pleasing unto God ; but with much weeping I
cried, saying : " Lord, even though I be condemned,
nevertheless will I not cease from doing penance, and I
have put away all things from me in order to serve Thee."
But being, as I have said, still sunk in bitterness because of
my sins and not yet feeling any divine sweetness whatso
ever, I was changed out of this state in the manner here
after written down.
The sixteenth was, that I did come again into the church
to ask of God that He would bestow some mercy upon me.
And whilst that I was praying and saying the Paternoster,
God did implant that Paternoster in mine heart with so
clear an understanding of the Divine goodness and mine
own unworthiness that I could in no way describe it.
Each word was written upon mine heart and I did speak
it with great and enduring contrition and compunction.
So that, although I wept because of my sins and mine un
worthiness (the which I did here perceive), I did never
theless have great consolation and did begin to taste some
what of the Divine sweetness, because in the Paternoster I
did see the Divine goodness better than in any other
thing, and here likewise did I find it best. But because
my sins and mine unworthiness were showed unto me in
the aforesaid prayer, I did begin to be so greatly ashamed
OF FOLIGNO
that I did not presume to raise mine eyes either to heaven
or to the Crucifix, or any other thing, but did commend
myself unto the Blessed Virgin, that she should implore
and obtain mercy for me and forgiveness of my sins, seeing
that I was yet sunk in the bitterness of sin. Oh, sinners,
how beset with difficulties and full of heaviness is the way
of the soul unto repentance ! How art thou bound with
strong chains and thy feet shackled ! How evil are thine
helpers, or rather they who hinder thee, the world, the
flesh, and the devil ! Ye must know that I did halt in each
one of these aforesaid steps a good space of time before
that I was enabled to move from the one unto the other ;
albeit I did not remain equally long in each, but in some
more and in some less time.
Then at the seventeenth step were these things made
manifest unto me, that the Blessed Virgin had obtained
for me the grace of a more than human faith ; wherefore
did it seem unto me that until that time my faith had been
almost dead, when compared with that which had been
newly given unto me. Likewise did it seem unto me that
the tears which I had hitherto wept had been shed almost
unwillingly when compared with those which I now shed.
Wherefore I did now lament for the Passion of Christ and
for the sufferings of His Mother more earnestly than I had
done before. And now everything which I did, howso
ever much or great, did seem unto me but of little ac
count. And I did desire to do greater penance, and I did
fill mine whole heart with Christ s Passion, because unto
12 THE BLESSED ANGELA
me had been vouchsafed the hope that I might thereby be
redeemed. I did now, moreover, begin to find consolation
in dreams, for I did have fair and pleasant dreams, so that
I was thereby consoled. I did likewise now begin to feel
the sweetness and consolation of God within mine heart,
and outwardly in my body continually, both sleeping and
waking ; but because I did not yet feel any assurance, my
joy was mingled with bitterness, neither did my heart
take any rest, but ever desired further mercies from
God.
The eighteenth was, that I did at last begin to have the
understanding and the visions and the words of God, and
I so greatly delighted in prayer that I did forget to eat.
Wherefore did I wish that there were no need for eating,
in order that I might be ever at prayer. This desire did
occasion a certain temptation not to eat, or, if I did eat,
that I should eat but a small quantity. But I perceived
this to be a snare ; and there was such a great fire of love
in mine heart that I did never weary of being upon my
knees, or of doing other penance. After this I was filled
with a yet greater fire and fervour of Divine love, in such
a degree that if I did hear any man speaking of God I did
cry aloud, and even had there been one with an axe ready
to kill me I could not have refrained. The first time that
this happened unto me was when I did sell the little piece
of land which was mine to give the money unto the poor
(this was the best possession which I had), but in the be
ginning I did mock at myself for this crying, as one mocketh
OF FOLIGNO 13
at Petruccio ; 1 then I perceived that I could by no
manner of means do otherwise. Wherefore it did oft-
times happen that, hearing God spoken of, I did cry aloud,
albeit that I was in the company of other persons, no
matter who they might be. And when those persons did
say unto me that I was disordered in that I should do such
a thing, I did answer that I was sick and overwhelmed, and
that I could not do otherwise. Neither could I convince
those who spoke evil against me because of this thing, but
I did feel greatly ashamed. When I beheld the Passion of
Christ painted in a picture I could scarce contain myself,
but was seized with a fever and fell into a sickness ; for the
which reason my companion did hide such pictures of the
Passion from me whenever it was possible, in order that
I might not behold them. During the times of these
cryings I did have many illuminations, understandings,
visions, and consolations, of the which several will be
written down in the following treatises.
CHAPTER I
OF HER MANY AND VARIOUS TEMPTATIONS
IN order, therefore, that I might not feel myself exalted by
the magnitude and the number of the revelations, visions,
1 Petruccio was evidently some noted personage of the time,
whose identity it is impossible now to trace.
i 4 THE BLESSED ANGELA
and conversings with God, and that I might not be puffed
up with the delight thereof, the great tempter was sent
unto me, who did afflict me with many and divers tempta
tions, wherefore was I afflicted both in my soul and in
my body. The torments of the body were verily number
less and were administered by many demons in divers
ways, so that I do scarce believe that the sufferings and
infirmity of my body could be written down. There re
mained not one of my members the which was not
grievously tormented ; neither was I ever without pain,
without infirmity, or without weariness. Always was I
weak and feeble, and full of pain, so that I was compelled
to be almost continually lying down. All my limbs were
as though beaten, and with many troubles did the demons
afflict me. Thus was I perpetually sick and swelled, and
in all my limbs I did suffer pain, so that it was difficult for
me to move myself. Nevertheless was I not weary of
lying still, neither was I yet able to eat sufficient. In
short, the sufferings of the body were great, but those of
the soul were beyond all comparison more bitter and more
numerous, and all were inflicted by the same demons. I
can only liken myself unto one who is hanged by the neck,
his hands tied behind his back and his eyes bound, and who
is left hanging by a rope upon the gallows ; and although
he hath no help or remedy or support, he doth nevertheless
continue to live in that torment and cannot die. And I
do affirm that even more desperately and with greater
cruelty was I afflicted by demons, for they hanged my soul
OF FOLIGNO 15
and all its strength was overwhelmed and departed from
it. And seeing how that I had no power to oppose them,
my grief was so great that at times I was scarce able to
weep for rage and for grievous suffering. Moreover, I
wept without obtaining relief, and ofttimes was my rage
so great that I could scarce refrain from rending myself
and beating myself most grievously, thus causing my head
and all my members to swell. When my soul beheld itself
cast down and all its virtue departed from it, then it made
great lamentation, and then did I cry unto my God.
After this I did endure another torment, for every
vice was re-awakened within me. Not that albeit re
awakened they had power to overcome my reason, but
they did occasion me much tribulation. And not only
did I remember those vices which assailed me in times
past, but many others which I did never before know
entered into my body and did inflame me and cause me the
utmost suffering. But because they had no lasting power
over me they did afford me great consolation when they
began to weaken and leave me. This was the work of the
demons into whose hands I perceived I had been de
livered, but when I do remember how that God was
afflicted here below and in poverty, I would that mine
own sufferings might be increased twofold.
At times was I thrown into a most horrible darkness of
spirit by the demons, wherein it did appear that all hope
of good was withdrawn from me. Then those vices which
were dead inwardly in the soul were revived outwardly
16 THE BLESSED ANGELA
in the body, both those which I did never before feel and
those which I did have aforetimes. And I did suffer so
greatly that I was constrained to put actual fire upon my
body in order that it might quench the burning of desire ;
and this I did continue to do until my confessor forbade
me. And when I was in that darkness of spirit methought
I would have chosen rather to be roasted than to endure
such pains. Wherefore did I cry aloud and call upon
death, desiring that it should come in any form whatso
ever if only God would permit me to die. And unto God
did I say : " Lord, if Thou wilt send me into hell, I pray
Thee tarry not, but do it instantly, and since Thou hast
abandoned me, make an end of it now and plunge me into
the depths." Presently I perceived that this was the work
of demons and that such vices exist not in the soul, for
never would I have consented thereto. Howsoever, the
body doth suffer violence, and so great is the grief and
pain that if it should endure the body would not be able to
bear it. Moreover, the soul doth find that all its strength
hath been taken from it, and albeit it doth in no wise con
sent unto vice, yet can it not resist. And seeing that it
doth act contrary to the will of God, it loseth all hope of
being able to resist and is tormented by those vices.
Among others, God did permit one vice to enter into
me the which I had never known before, but I did clearly
perceive that it entered into me by Divine permission, and
it was so great that it did exceed all the others. Upon the
other hand was there given unto me a certain virtue,
OF FOLIGNO 17
manifestly wherewith to oppose the aforesaid vice and by
means of which God did most potently set me free.
Wherefore even if I had not already possessed a sure faith
in God, this one thing alone would have inspired me with
such a faith and a certain hope, of the which I could in
no wise doubt. For virtue did increase and vice did
diminish, and I was so upheld by that virtue that I could
not consent unto wrong-doing, and likewise by means of
that virtue was I so enlightened and strengthened that not
all the men who were in the world, nor all the demons,
could have persuaded me to commit the smallest sin.
Hence proceedeth the aforesaid faith in God. The afore
said vice was so great that I am ashamed to speak of it,
and of such potency that if the virtue had tarried in
coming to succour me, neither shame nor suffering nor
any other thing whatsoever would have sufficed to re
strain me from instantly falling back into sin. And all
this did I bear for the space of more than two years.
Furthermore, beside this, was there a continual con
flict betwixt humility and a certain pride, the which did
increase in my soul and grievously vex it. The humility
was because I did see myself fallen from all goodness and
void of all virtue and grace, perceiving in myself such an
infinite multitude of sins that I could not believe that God
would ever desire to have me for His own. I perceived
myself to have become an habitation of demons, their
creditor and their child. Likewise methought that I had
strayed from the right way and from all truth, and finally
1 8 THE BLESSED ANGELA
that I was worthy of the nethermost depths of hell. It
must be known that this humility brought no content
ment unto my soul, neither any understanding of divine
truth and goodness, but was a certain humble dejection the
which was the cause of innumerable evils. For I did per
ceive the backsliding of both soul and body, on account of
which I did know in my soul that I was surrounded by
demons. Then was God hidden from me in all His
power and grace, neither could I by any manner of means
recall Him unto my mind, because He would not permit
it. Thus did I perceive myself to be condemned, but I
could not believe that I had been mine own damnation,
because I did more grieve and lament for having offended
my Creator than for any other thing. For this reason did
I strive with all my members against the demons, that I
might overcome the aforesaid vices, but I was not able,
neither could I find any remedy or any way whereby I
might escape or help myself, so deep did I perceive
myself to have fallen. Wherefore was I ofttimes plunged
into the abyss of this humility, wherein I did behold my
sins and the superabundance of mine iniquities, but I did
see no way whereby they might be made manifest and
known unto all. And in order that I might make known
my dissembling and my sins, it came into my mind to go
throughout the cities and open places with meat and with
fishes hanging about my neck, and to cry : " This is that
woman, full of evil and of dissembling, slave of all vices
and iniquities, who did good deeds that she might obtain
OF FOLIGNO 19
honour amongst men ! And especially when I caused it
to be told unto those whom I had bidden to mine house
that I did eat neither fish nor meat, and when being the
while full of greediness, gluttony, and drunkenness I did
feign to desire naught save what was needful. I did dili
gently make an outward show of being poor, but I caused
many sheets and coverings to be put there where I lay
down to sleep, causing them to be taken up in the morn
ing in order that none might see them. Behold, there
fore, the devil of my soul and the iniquity of mine heart ;
hearken unto a daughter of hypocrisy and pride, a deceiver
and an abomination of God who did feign to be a child of
prayer. I was given over to pride and to the devil, but I
did feign to have God in my soul and His consolation in
my chamber, whereas I had the devil alike in my soul and
in my chamber. And know ye, that during all the time
of my life I have studied how that I might obtain the fame
of sanctity, but verily I say unto you that through the
iniquity and the hidden dissembling of mine heart have I
deceived many, and have been the murderer of many
souls, and of mine own soul likewise."
Then, being still sunk in this abyss, I did turn me
towards these my brothers (who are called sons), saying :
" Henceforth, oh my sons, ye will no longer believe in
me ; do ye not see how that I am possessed of the devil ?
Pray ye that the justice of God may compel the demons
to go forth out of my soul, and that they may make mani
fest their most evil works in order that God may be no
20 THE BLESSED ANGELA
more dishonoured by me. See ye not that all that which
I have told unto you is false ? See ye not that if there
were no iniquity whatsoever in the world, I should fill it
out of the abundance of mine own iniquity ? Wherefore
must ye no longer put faith in me, neither must ye worship
this living image ; but pray that the justice of God may
cause it to be cast down and broken asunder, so that its
devilish works may be made manifest, its lies and its
painted and gilded words, the which I did colour over and
conceal with divine words in order that I might be adored
and honoured as a thing of God. Pray ye finally that the
devil may go forth out of this idol, and that by this woman
the world may be no longer deceived. And I will pray
unto the Son of God (whom I dare not name) that if it
pleaseth Him not to show forth my sins Himself, that He
will cause the earth to witness unto them by opening and
swallowing me up, making of me such an example that
men and women will say : " Lo, how was she painted in
false colours and a dissembler within and without ! "
At times I had a mind to put a rope about my neck,
verily a strong band, and to cause myself to be dragged
through the city and the open places, crying : " This is
that woman who during all the time of her life hath
showed the false in place of the true," and that all persons
then should say : " Behold a miracle of God, for He hath
caused this woman to reveal her sins of her own self and
to declare her iniquities which have heretofore been
hidden ! " Yet did this not suffice unto my soul, for I
OF FOLIGNO 21
was fallen into a desperation such as had never before been
seen in this world, the cause thereof being that I did
despair of God and all His benefits by reason of having
made conflict betwixt me and them. For which reason,
also, was I certain that in the whole world there was no
person more full of all manner of wickedness and more
worthy of condemnation than was I. And all that which
had been given me of God had been granted for the in
creasing of my despair and my condemnation. Where
fore pray ye unto God that He tarry no longer, for my
head is already breaking, my body fainteth, and mine eyes
are dimmed because of the abundance of my tears. And
lastly, all my members are loosened and can no more give
proof of the wickedness of my soul, but I do rejoice that
it hath been made manifest in part." And all this did
I perceive in mine humility. Thou must know, however,
thou who hast written down these matters, that what
thou hast written is but a small thing in comparison with
all mine iniquities and mine abuses, for I was yet very
young when I did begin to do wrong. These and other
like things was I constrained to say when I was sunk in
the aforesaid humility.
After this came pride. Then was I filled with wrath
and vanity, with melancholy and bitterness, and all puffed
up with pride. Thereto was added another bitterness
concerning the benefits which God had bestowed upon
me, because I remembered no more any good thing of
them whatsoever, but only remembered injuries and
22 THE BLESSED ANGELA
dolorous grief, marvelling that there had been any virtue
whatsoever in me and doubting whether in truth there
had ever been any. Neither did I perceive any reason
wherefore God should have permitted this, and for this
cause was all goodness shut away from me and hidden.
The temptation of this thought did make me to be rilled
with pride and anger, most bitter sadness and affliction
and a grief greater than I can declare, so that if all the
wise men of the world and all the saints of paradise had
given me every assurance to comfort me and had pro
mised me every blessing which could be named, not even
they could have done aught for me or rendered me any
help, if God had not changed my soul and worked
differently within it. Neither should I have believed in
them, but all would have worked together to increase
mine anger, affliction, sadness, and pain more than I could
possibly declare. Wherefore, if God would but have
liberated me from these torments and temptations, in lieu
thereof would I willingly have suffered every ill and would
have borne all the infirmities and suffering which have
ever been known, and verily do I believe that they would
have been less hard for me to bear than were the aforesaid
torments. Wherefore have I ofttimes said that, if only I
might be set free from them, I would gladly have endured
every form of martyrdom. This state of torments and
temptations did begin some little while before the time of
the pontificate of Celestino and did last more than two
years, during the which I was ofttimes tormented, nor am
OF FOLIGNO 23
I even yet entirely freed, albeit I do now feel it but
seldom, and that only outwardly, not inwardly as hereto
fore. But when I am in that state I do perceive that in
betwixt that evil humility and that pride there is a great
purging and purifying of the soul, by which and through
which is acquired that true humility without which none
can be saved ; so that the greater the humility, the
greater is likewise the purification. Thus came I to know
that betwixt those two aforesaid extremes my soul must
be burned and martyred, and through the knowledge of
mine offences and my sins (which knowledge it did obtain
through that same true humility) my soul became purged
both of pride and of demons. For the which reason doth
it come that the poorer the soul is made and the more pro
foundly humiliated, the more doth it abase and purify
itself in order that it may be cleansed. And in no other
way can a soul be cleansed save by deep humiliation and by
being most profoundly implanted and rooted in veritable
and true humility.
Here endeth the Conversion, Penitence, and Temptation
of the Blessed Angela of Foligno.
TREATISE II
OF THE EVANGELICAL DOCTRINE SET FORTH
BY THE BLESSED ANGELA
CHAPTER I
HOW IT MAY BE KNOWN THAT GOD HATH
ENTERED INTO THE SOUL
IT must be known that God cometh sometimes unto the
soul when it hath neither called, nor prayed unto, nor
summoned Him. And He doth instil into the soul a fire
and a love and a sweetness not customary, wherein it doth
greatly delight and rejoice ; and it doth believe that this
hath been wrought by God Himself there present, but
this is not certain. Presently the soul doth perceive that
God is inwardly within itself, because albeit it cannot
behold Him within it doth nevertheless perceive that
His grace is present with it, wherein it doth greatly de
light. Yet is not even this certain. Presently it doth
further perceive that God cometh unto it with most sweet
words, wherein it delighteth yet more, and with much
rejoicing doth it feel God within it ; yet do some doubts
THE BLESSED ANGELA OF FOLIGNO 25
still remain, albeit but few. For the soul possesseth as
yet no perfect certainty, neither is it assured that God is
truly within it, because such converse and such feelings
can be produced likewise by other spirits. Wherefore is
it still in doubt. And it seemeth unto me that this
cometh either of its own malice and sinfulness, or else
truly by the will of God, who desireth not that the soul
should feel certain and secure. But when the soul doth
feel the presence of God more deeply than is customary,
then doth it certify unto itself that He is within it. It
doth feel it, I say, with an understanding so marvellous
and so profound, and with such great love and divine fire,
that it loseth all love for itself and for the body, and it
speaketh and knoweth and understandeth those things of
the which it hath never heard from any mortal whatso
ever. And it understandeth with great illumination, and
with much difficulty doth it hold its peace ; and if it doth
hold its peace, it holdeth it out of the abundance of its
zeal, that it may not be displeasing unto God its Lover
nor cause offence, and likewise by reason of its humility ;
for it desireth not to speak of things so exceeding high that
it may not draw attention unto itself. Thus hath it hap
pened divers times unto me, that, out of my burning
desire to work the salvation of my neighbour, I did speak
things for the which I was reproved, and it was said unto
me, " Sister, turn thee again unto the Holy Scriptures,
for they say not thus, and therefore do we not understand
thee." But with that feeling whereby it is certified unto
26 THE BLESSED ANGELA
the soul that God dwelleth within it, there is given unto it
a disposition so perfect that it doth most entirely and
verily agree with the soul in all things, and in every way
do all the members of the body agree with the soul and do
truly form one cause together with it ; neither do they
rebel against the will of the soul, but do perfectly desire
those things which are of God, but which, nevertheless,
they had not heretofore in any way desired. And this
disposition is granted unto the soul through grace
whereby it doth perceive that the Divine Being hath
entered into it, and hath granted it the assurance and the
desire of God and of those things which are of God, after
the manner of the true love wherewith God hath loved
us. Thus doth the soul feel that God is mingled with it
and hath made companionship with it.
Further, when God cometh unto the soul, it is some
times given unto it to behold Him, and it beholdeth Him
devoid of any bodily shape or form, and more clearly than
doth one man behold another. For the eyes of the soul
do behold a spiritual and not a bodily presence, of the
which I am not able to speak because words and imagina
tion do fail me. And in very truth the soul doth rejoice
in that sight with an ineffable joy and regardeth naught
else, because this it is which doth fill it with most
inestimable satisfaction. This searching and beholding
(whereby God is seen in such a manner that the soul can
behold naught else) is so profound that much doth it
grieve me that I cannot make manifest aught whatsoever
OF FOLIGNO 27
of it, seeing that it is not a thing the which can be touched
or imagined or judged of.
Moreover, the soul doth know in many other ways that
God hath without doubt entered into it, of the which
ways I will now speak of two. One is an holy unction
which doth so instantly revive the soul, make meek all the
members of the body, and cause them to agree together
with the soul, that they cannot be touched or offended by
anything whatsoever the which could even in the smallest
degree agitate the soul. Therefore doth it feel and hear
that God speaketh within it, and by means of this great
and in all ways unspeakable unction the soul doth under
stand with the utmost certainty that God is within it,
because no saint nor any angel in Paradise would have
power to grant this. But seeing how that it is a thing the
which cannot be expressed, it grieveth me that I can find
no words wherewith to describe it in comparison of that
which it truly is. Wherefore I pray God that He will
pardon me, for this is not of mine own will, and if I were
able and if it were pleasing unto God, I would make mani
fest somewhat of His goodness.
The other way whereby the soul knoweth that God is
within it is by an embrace which He doth give unto the
soul. There is neither father, nor mother, nor son, nor
any other person whatsoever who can embrace the object
beloved with so great a love as that wherewith God em-
braceth the soul. For He doth embrace it with such love
and draw it unto Himself with such sweetness and gentle-
28 THE BLESSED ANGELA
ness that methinketh there is not a man in the world who
can declare it, nor express it, nor believe it unless he hath
himself experienced it ; and although he might perchance
divine somewhat of this love, yet could he not possibly
know it as it truly is. Of a surety, God doth implant
most sweet love in the soul, the which doth make it burn
for Christ alone. And it beareth with it so great a light
(whereby it understandeth the fulness of the goodness of
God which it experienceth within itself) that it hath
understanding of much more than it feeleth within itself.
Then hath it the assurance and certitude that Christ
dwelleth within it ; but all that we can say is as nothing
in comparison with that which it really is. Then the
soul hath no more tears, whether of joy or of sorrow or
of any other kind, seeing that when the soul hath tears it
is in a lower state. For God poureth into the soul an ex
ceeding great sweetness, in a measure so abundant that it
can ask nothing more yea, verily, it would be in Paradise
if this should endure, its joy being so great that it filleth
the whole body ; and all injury which the soul suffereth,
whether by deeds or words, is esteemed as naught and is
turned into sweetness.
Because of this change in my body, therefore, I was not
always able to conceal my state from my companion or
from the other persons with whom I did consort, because
at times my countenance was all resplendent and rosy and
mine eyes shone like unto candles, and at other times I was
pale as death, according as the visions did vary. My joy
OF FOLIGNO 29
did endure for many days, and some joys have I the which
I do think I shall never lose, for I hold them to be full
and perfect, nor am I now without them. Wherefore,
when sadness cometh upon me, I do instantly bethink me
of those joys and am in no ways distressed. There are so
many other ways whereby the soul knoweth that God
dwelleth within it that I can by no manner of means
relate them.
Through the aforesaid things and ways the soul doth
know that God hath entered into it, but it hath not yet
been told in what manner it doth lodge Him there. And
all that hath been said is much less than was said when the
soul did lodge the Pilgrim, who is God, because now hath
it come to so full an understanding of the divine goodness
and infinitude that when I do reflect within myself, I do
sometimes perceive most clearly that those persons who do
best know God (Who is infinite and unspeakable) are those
who do the least presume to speak of Him, considering that
all which they do say of Him, or can possibly say, is as
nothing compared with what He truly is. Wherefore, if
any preacher did verily understand divine things (as I
have sometimes heard them declare they do) they would
not be able to speak of them, neither would they presume
to say aught whatsoever of God, but would remain silent
and dumb. And because God is so much greater than the
mind and all other things, we are not able by any means
whatsoever to measure, nor speak, nor think of Him, see
ing that His goodness cannot perfectly be explained. This
30 THE BLESSED ANGELA
doth not happen because the soul hath lost all bodily
sense, or hath cast off the body itself, but because it
understandeth without the aid of the senses. Wherefore,
when man perceiveth these things with his understanding
he falleth into so great an amazement that (in so far as it
may be expressed in bodily words) if some preacher were
in this state and it behoved him to speak of God, however
worthy and able he might be, he would say unto the
people, " Get ye gone, for I know not how to speak unto
you of God." Wherefore do I believe and declare that all
that which hath been said either in writing or by the
mouths of men since ever the world began hath in no wise
described the true nature of the divine goodness, but is as
the half of a millet seed compared with the whole world.
But when the soul is assured of God and is refreshed by
His presence, the body doth likewise receive health and
satisfaction and nobility, and is refreshed together with
the soul, albeit in a less degree. Then do reason and the
soul, thus refreshed, speak unto the body and unto the
senses, saying : " Behold how great are the benefits God
hath bestowed upon thee through me, and bethink thee
how infinitely greater are those which have been promised
and will be faithfully paid if thou wilt only follow me.
Consider likewise how many and how great benefits we
have already lost, thou and I, because thou hast not con
formed unto me, but hast gone contrary unto me. Where
fore must thou in future be in all ways obedient unto the
things of God." And immediately the body doth submit
OF FOLIGNO 31
itself unto the soul and the senses unto reason, and per
ceiving how that it shareth in the delights of the soul it
maketh answer thus : " My delights have heretofore been
bodily and vile, because I am a body ; but thou who wert
of great nobility and able to enjoy divine delights, thou
shouldst not have yielded unto me, causing us both to lose
such great benefits." Thus doth the body lament against
the soul, and the senses against reason, with a long but
most sweet lamentation, and perceiving the delights of the
soul to be greater than it had imagined, it doth render
obedience in all things.
CHAPTER II
HOW THE SPIRITUAL MAN IS DECEIVED
THERE are divers ways whereby spiritual persons may be
deceived. One way, and the chief one, is when the love
within the soul is not pure, but is mingled with a love
which is personal and selfish that is to say, with man s
own will. Then hath he certainly somewhat of the love
of the world, and the world flattereth him and praiseth
him. But all worldly flattery and praise on account of
devotion is false, and the person whom the world doth
single out and praise seemeth to be more fervent in
devotion, and his tears flow more abundantly, and that
sweetness and fear and trembling are increased which do
32 THE BLESSED ANGELA
come in spiritual love which is not pure. And these
things are not done inwardly in the soul but outwardly in
the body, neither doth pure love enter into the soul,
wherefore the sweetness speedily fadeth and the man
forgetteth himself ; yea, he ofttimes turneth to bitterness.
All these things have I proved within mine own self, and
I should not be able to discern these aforesaid things save
that mine own soul hath attained unto the certain know
ledge of truth. For when love is pure it doth in all ways
deem itself dead unto the senses ; and it doth consider
itself as nothing and it doth die in God and putrefy, and
it doth reverence God and humble itself, neither doth it
remember how that it was praised nor its own good.
Yea, it doth find itself so downcast and so full of evil that
it doth not believe it can be entirely saved by any saint
whatsoever, only by God alone. Yet it doth ofttimes
more readily pray for assistance unto the saints rather
than unto God, not daring because of its unworthiness to
pray unto God Himself, albeit it imploreth help from the
Holy Virgin and all the other saints. And when it is
praised by any person it deemeth such praise to be a
mockery and a jest. And this love is pure and cometh
direct from God and is implanted within the soul, to
whom hath been thereby revealed its own defects and
God s goodness. Wherefore the tears which are now shed
and the sweetness which is enjoyed do never occasion
bitterness, but assurance and sweetness ; and through this
aforesaid love doth Christ enter into the soul, and the soul
OF FOLIGNO 33
doth thereby know that it can suffer no deception nor yet
deceive itself. The other way wherein God permitteth
spiritual persons to be deceived is this. When the
spiritual and devout person feeleth himself to be greatly
beloved of God and hath spiritual gifts and the works
thereof, and doth openly speak of them, because he is too
sure of himself and hath exceeded the right manner, God
doth permit him to be in some way deceived in order that
he may thereby learn better to know both God and
himself.
Another way is when the spiritual man feeleth God to
be very near and is filled with a perfect, pure, and ex
cellent love ; when every day he doth most heartily per
form good works and hath determined that he will in no
wise seek more to please the world, or to gain the fame of
sanctity, but in all things to please Christ and submit
himself entirely unto Him. Nevertheless the soul must
needs learn to keep that which is its own and to render
unto God the things which are God s ; and if it faileth to
do this then God permitteth deception in order to pre
serve it, and, because it is precious in His sight, that it
should not overstep its proper limits. Moreover, the soul
is not content with what hath been said, until God leadeth
it unto the knowledge of Himself and the full under
standing of His goodness wherefore can there be no de
ception here, for the soul is so completely instructed of the
truth that it doth deem itself to be as full as possible. It
is first filled with the knowledge of God Himself, so that
c
34 THE BLESSED ANGELA
it can neither see nor remember aught else, and thereafter
it cometh immediately to the understanding of His divine
goodness. Then doth it see the one and the other to
gether in a way the which cannot be described, but since
even this sufficeth not, God doth excite it to yet greater
zeal and permitteth tribulations.
But the sentiment wherein He doth not permit the soul
to be deceived is poverty of spirit, and verily, I have heard
poverty of spirit so much commended in the divine words
of God (and with such great and good proofs thereof) that
it doth in all ways surpass our understanding. Verily,
God spake thus unto me : " If poverty had not been a
most noble thing (said God) I myself would not have
assumed it." Certain it is that pride can only exist in
those who do possess something, or who believe themselves
to have something. For this reason, because they did
believe themselves to be possessed of something, came the
pride and the fall of the first man and the angel ; neither
the angel nor the man did possess anything in themselves
of themselves, for God alone hath this, and humility is
found alone in those who are poor and who are persuaded
that they do possess nothing. Wherefore is poverty a
most excellent thing, and God Himself did cause His
dearly beloved Son to be more poor than any man ever
was before or will be hereafter ; and albeit He is greater
than can be declared, yet did God nevertheless make Him
as poor as though He were naught. And unto sinners and
mortal men in whom was no true light this thing did seem
OF FOLIGNO 35
foolishness, but unto the wise and unto men of under
standing it did seem just the contrary. For whosoever
hath poverty can never be ruined, neither can he fall
through deception, and if any person were truly to per
ceive the benefits of poverty he would love God, and if he
were but to consider the immeasurable value of it he
would no longer be able to keep any worldly possessions,
and whosoever were to see how greatly God loveth true
poverty, would retain nothing for himself. The proof of
this is the proof of divine wisdom, which first maketh us
to see our faults and believe ourselves poor in all merit and
goodness, and thus honestly to esteem ourselves for what
we really are. And in consequence we do make ourselves
poor and do love that same poverty, and those who love
it are enlightened by the gift of grace (which is given unto
those who do perceive the benefits of poverty). Then
doth it make us to see the divine goodness in order that
we may all love God, and whosoever loveth doth esteem
himself as possessing nothing. And as a man loveth so
doth he work, and thus doth he lose all confidence in him
self and trusteth in God alone ; wherefore, because he
confideth himself entirely unto God, he is enlightened by
God Himself and all doubts fall away from him. Whoso
ever knoweth this truth cannot be deceived either by
demons or by any other thing whatsoever, because in this
poverty of spirit the soul receiveth a clear and perfect
comprehension and hath a most enlightened understand
ing of all the matters of this life, so that it can never be
36 THE BLESSED ANGELA
deceived the whiles it doth possess this truth. Wherefore
do I know that poverty is the mother of all virtues and the
revelation of the divine wisdom. For seeing how that
the divine wisdom hath by the Incarnation taught us
mortals to be blessed, it hath taught us more by poverty
of spirit. Wherefore is all the wisdom of this world
nothing worth if it hath not this truth in it, but turneth
unto damnation ; and thus likewise are all the wise men
nothing whatsoever if this truth is not in them, but they
fall into damnation. Finally, it must be understood that
when the soul knoweth not this truth it worketh with the
spirit of vainglory and the hope of reward.
CHAPTER III
HOW, BEING LODGED WITHIN THE SOUL, GOD WORKETH
ALIKE UPON THE UNDERSTANDING, THE AFFECTIONS,
AND THE WILL
THE soul, therefore, heareth and understandeth only
those matters into the inner meaning of which it can
penetrate. For when the soul is illumined by the pre
sence of God and doth repose in God s bosom and God in
it, then is it exalted above itself and heareth and rejoiceth
and doth rest in that divine goodness, concerning which
none can report because it is above all intelligence and all
manner of speech and above all words. But herein doth
OF FOLIGNO 37
the soul swim in joyfulness and in knowledge, and, thus
enlightened, it comprehendeth the meaning of all the
difficult and obscure sayings of Christ. It doth likewise
comprehend how and wherefore in the soul of Christ there
existed suffering without any relief whatsoever. For
which reason mine own soul (the which was illumined, as
hath been already said, and wholly absorbed in the Passion
of Christ) did likewise experience such great suffering that
here, neither, was there any relief. When, therefore, it
remembered the suffering of Christ s soul, it could find
nowhere any more joy, which doth not happen when it
remembereth the passion of the body, because then grief
is followed by joy. It understandeth these reasonings by
virtue of its aforesaid exaltation ; it understandeth, more
over, that the sufferings in Christ s soul were sharp even
while He was yet in His mother s womb, as sharp as were
afterwards His sufferings upon the Cross, saving only that
as yet He had had no experience thereof. Through the
judgments and the unspeakable things of God doth the
soul further understand that by the presence of God it is
exalted even unto Himself.
Ofttimes doth God work within the soul in many mar
vellous ways, which none save He alone could perform.
Sometimes the soul is suddenly exalted unto God with
such joy that, if it were to endure, I do think that the
body would not be able to bear it, but would lose all its
members and its sensation. God doth ofttimes treat thus
with the soul and in the soul, and when the soul desireth
38 THE BLESSED ANGELA
to hold Him fast He doth instantly depart. There re-
maineth, nevertheless, great joy and assurance in the soul,
verily such great joy that it doth in no wise doubt that
God is yet present, but there is naught which I can liken
unto that seeing and hearing, nor am I able to describe it.
These revelations, however, and exaltations and delights,
or joys, do not always happen after the same manner, but
in divers ways and almost always accompanied with some
new thing ; yet none of them can be described. The
revelations and visions are at one time thus and different
at another time ; so is likewise the delight, the joyfulness,
and the happiness. Of all this I can say no more in
truth, were I to speak of them, by reason of mine un-
worthiness it would be speaking ill, spoiling, faultily de
scribing, yea, even reviling them rather than making them
manifest as I should. I am blinded and darkened in spirit
and without truth ; wherefore, oh my sons, hearken unto
my words with suspicion as unto the words of an evil
person, and take ye good heed of everything, neither
believe ye in any saying of mine save those which are like
unto the sayings of Jesus Christ, and which do work
inwardly and lead unto the imitation of Him.
For the present, oh my sons, I take no delight in writing,
but do continually bewail my sins and their redemption,
the which was effected through the Passion of Christ the
Immaculate ; yet am I constrained to write unto you
because of the letters which ye send unto me. Wherefore
do I now write unto you that which is newly impressed
OF FOLIGNO 39
upon mine heart. Ye must know, therefore, oh my sons,
that there is only one thing necessary unto us, which is
God, to find God and wholly fix our minds upon Him.
This is necessary unto us. But in order that our minds
may be the better fixed upon God it is needful that we
should cast off all perverse and useless habits, all super
fluous familiarity with men and women of whatsoever
nature, all superfluous knowledge and the desire to hear
many new things, all superfluous labours and occupations.
And, briefly, it is needful that man should put away from
him all things which do distract his mind. Then must
he instantly plunge into the abyss of his wretchedness and
bethink him what things he hath done in times past, what
he is doing in the present, and what he will do in the future,
and how that his fate in the next world will be according
unto his deserts. Then cometh death, which will be unto
all eternity. And no day and no night must pass wherein
he doth not think upon these things. Wherefore must he
constantly think and meditate and use all his endeavour
to comprehend the mercy of God, how that He did most
mercifully ordain that Christ Jesus should suffer all this
wretchedness with him, and he must take heed that he
never forgetteth this great benefit.
40 THE BLESSED ANGELA
CHAPTER IV
HOW THAT OUR PERFECTION DOTH CONSIST IN KNOWING
OUR OWN WRETCHEDNESS AND GOD S MERCY
OUR perfection doth certainly consist in knowing God and
ourselves ; there is nothing in the whole world whereof I
do still delight to write or speak save these two things,
namely, the knowledge of God and of ourselves. For this
must a man lie ever within the prison of his own self ; and
if he obtaineth no profit from this, he must seek another
prison.
Oh my beloved sons, every vision, every revelation, all
sweetness and emotion, all knowledge, all contemplation
availeth nothing if man knoweth not God and himself ;
for which reason I tell ye truly that without this know
ledge all those other things will profit you nothing what
soever. Wherefore do I marvel that ye desire to have
letters from me ; I perceive not in what manner my
words can bring you comfort, seeing that I write of naught
else save of this knowledge, for I take no more delight in
speaking of other things yea, I have even imposed upon
myself silence concerning any other matters. I do be
seech you, therefore, that ye pray unto God that He will
grant this light unto all generations and that it may
remain unto you for ever.
That the knowledge of God is necessary unto us can be
proved and made manifest, because that which we strive
OF FOLIGNO 41
after is the Kingdom of Heaven. And since we cannot
nor ever should strive after it save in the same manner in
which the Son of God did attain unto it, it is necessary to
know the Son of God and His life and works and those
things for the which He did obtain grace, in order that
through the imitation of His works and the transforming
of ourselves in Him, we may finally follow Him by virtue
of His merits and grace, and with Him possess the King
dom of Heaven. I say unto you that before all things it
is necessary to know Christ, how that He was crucified for
us and did suffer the Passion, thereby pointing out unto us
the right way of life. For herein hath His infinite charity
and His inestimable love been revealed unto us more
clearly than in any other of the benefits He hath conferred
upon us. For this reason, therefore, and in order that we
may not be ungrateful, it is necessary that we should
transform ourselves in His love, that is, that we should
love Him as He hath loved us, and should love our
neighbours ; and likewise that we should lament for the
Passion of this our Beloved, seeing how that He was
crucified for love of us. Considering, moreover, how
many things God hath done for us (and especially for our
redemption), we are required, led, and instructed to re
flect upon our condition ; that is to say, to reflect that our
condition is most noble, being so beloved of the most high
God that He was willing to die for our sake, which He
would not have done if man had not been a most noble
creature and of great worth. We are further required by
42 THE BLESSED ANGELA
this consideration of Christ crucified to work out our own
salvation ; for God Himself, so exalted (and so far removed
and strange unto us), did use such diligence in obtaining
our redemption and salvation that it is our bounden duty
to take heed for ourselves and our salvation and to further
the will of God, showing penitence for our sins.
The knowledge, therefore, doth afford us infinite profit
in many ways, but chiefly in that we are saved through
His Passion and are filled with His great love.
CHAPTER V
THE NECESSITY OF A CONSTANT CONSIDERATION AND
PROFOUND KNOWLEDGE OF CHRIST CRUCIFIED
A CONSTANT consideration and a profound knowledge of
Christ crucified are here necessary, for as we behold so
do we love, and the more we do behold of the Son of
God, Jesus Christ the Crucified, the more perfectly and
purely do we love Him and for love do become one with
Him. And according as we do become one with Him
through love, so do we likewise share in the sufferings
which the soul witnesseth in God, the Man of Sorrows.
And seeing that we do love according as we see and know,
so doth the soul lament according as it beholdeth the
sufferings of its Beloved, and doth suffer with His suffer
ing. Likewise, the more intimately any person knoweth
this Man of Sorrows, the more doth he love Him and
OF FOLIGNO 43
suffer with His sufferings, and through grief is made one
with Him whom he loveth. And as the soul is made one
with this most sweet Christ through love, so is it likewise
united with Him through suffering ; and all this cometh
about through perfect vision and the knowledge of God
and of ourselves. In truth, moreover, since the soul be-
holdeth the infinitude of the divine majesty (of the which
I will not speak for fear I should rather disgrace it than
speak of it worthily), and since it beholdeth, upon the
other hand, the vileness and great unworthiness of sin
ners (whose friend and kinsman the most sublime God
hath deigned to be, and for their sake, moreover, hath
borne the most shameful death), it doth sincerely trans
form itself in the love of the Son of God, Jesus Christ ;
and the more it knoweth and doth profoundly and in
wardly consider and behold Him, the more doth it then
enter into His love. When it further beholdeth the
sinners and the creature full of faults, it perceiveth and
discerneth that these faults are so numerous that its com
prehension of them is as nothing in comparison with
their number. When, however, being illumined by the
divine light, the soul recogniseth that it hath itself been
the only cause of such great and sublime suffering as
Christ Jesus did bear for its sake, and reflecteth upon the
infinitude of the divine goodness which for the sake of so
vile a creature did so abase itself that it became mortal
man and was tormented with great and immeasurable
suffering and this not only once, but continually the
44 THE BLESSED ANGELA
while He did live and how in the end He who was the
Creator of heaven and earth was willing to die a shameful
death, when the soul perceiveth and understandeth this
it is itself overwhelmed with grief and the more clearly
it doth perceive, and the more profoundly it doth con
sider, the more is it moved unto yet greater grief.
More deeply moved yet is the soul when it perceiveth
how, by reason of his sins, miserable man is deprived of
all good things and benefits, that he hath merited eternal
suffering, and is despised and derided of that sublime
Divinity, and of the angels and demons and of all crea
tures, and that, in order to raise man up again from out
of this adverse poverty, the most high God, Christ Jesus,
the most rich in all things, did make Himself poor for our
sake ; how He, the most beatific and most joyful, did
make Himself most wretched in order that through His
infinite suffering He might redeem man and save him
from everlasting and unspeakable pain. The soul doth
perceive, moreover, how the God of Glory, worthy above
all things to be praised, did make Himself obedient and
humble, willing to be despised, mocked at and reviled,
seemingly of no account and thus reputed, and He did
this in order that despised man might thereby be made
glorious and honourable. When the soul doth well con
sider and more clearly perceive these things, the more
doth it incline itself unto Him and suffer with His suffer
ing. For the more clearly the soul doth know God and
His exaltedness, His mercy and infinite goodness and
OF FOLIGNO 45
worthiness (which things it maketh known unto man and
proveth them by means of their effect), and the more
clearly it beholdeth the wretchedness of man, his faults,
his unworthiness, his ingratitude, infirmities, and vileness,
the more deeply is it moved towards the love of Christ
and the grief of His Passion, and is transformed into the
likeness thereof, wherein consisteth all the perfection of
man.
It hath thus been made clear, therefore, that the
knowledge of God and of ourselves is absolutely necessary
and above all other things profitable. Wherefore must
we constantly dwell upon such knowledge, day and night,
and the more profound man s contemplation of the afore
said things, the more perfectly can he transform himself
into the likeness of Christ, both in sorrow and in love, as
hath already been said.
CHAPTER VI
HOW ALL THE WAYS OF THE PASSION MUST BE DIGESTED
WITHIN THE HEART, OR AT LEAST BE REPEATED BY
THE MOUTH
MY beloved son, I do entreat thee, and with all mine heart
do supplicate thee, that thou turn not away the eyes of
thy soul from gazing upon this God, this Man of Sorrows.
For this sight and this consideration do enlighten the soul
and inflame it with love and the fervour of devotion,
46 THE BLESSED ANGELA
keeping it there fixed. And if thine eyes should stray, do
thou use all thine endeavour to bring them back and hold
them there with good attention. Further do I exhort
and pray thee that, if thy mind be not exalted to behold
the Man of Sorrows, thou do inquire and meditate upon
all the ways of the Passion and the Cross. And even if
thou art not able to do this with thine heart, at least with
thy mouth shalt thou earnestly and diligently repeat
those things which belong unto the said Passion, because
when a thing is ofttimes spoken with the mouth it doth
in the end impart warmth and fervour unto the heart.
If any person were perfectly to behold this One, so often
called the Man of Sorrows, as He truly was, and were to
consider how He became most poor and despised, and
upon every side filled with unspeakable and unceasing pain
and grief, consumed and cast down for our sake (which
beholding cometh only of grace), he would assuredly
follow after Christ, and cheerfully bear alike poverty,
scorn, reviling, and unceasing pain.
None can excuse themselves for not having found and
obtained divine mercy, for the Lord is generous and doth
most abundantly give it unto all who do seek and desire
it. I desire, oh my son, that thou fill thine heart with
naught else save with God uncreated and the knowledge
and love of Him, and that naught else be found therein
save God uncreated. Nevertheless, if thou canst not
have this, do thou hold fast to the love and knowledge of
Christ crucified, and if this should be taken from thee,
OF FOLIGNO 47
then rest thou not, oh my son, until thou hast verily
filled thine heart with one of these two things, which do
entirely fill and satisfy both heart and mind. Wherefore,
my son, do thou hold fixedly unto me and believe my
words concerning that which is needful unto him who
would follow the way of God, and draw nigh unto God
and enjoy His benefits in this world and the next.
Before all things it is necessary that he should know God
in very truth, and not only outwardly and superficially,
as though it were through the colour of writing, or the
sound of words, or the likeness of some creature ; which
manner of knowing Him, according to the common way
of speech, is assuredly a simple knowledge of God. But
man must know Him in very truth ; he must understand
His supreme worthiness, His supreme beauty, sweetness,
exaltedness, virtue, goodness, liberality, mercy, and pity,
and he must understand that God is the supreme good
and highest of all. True it is that these things are under
stood of a wise person otherwise than of a simple person,
for the wise doth verily understand the matter as it is,
whereas the simple understandeth it only as it doth
appear outwardly. It is like unto a precious stone which
hath been found and which the wise and the simple do
covet in different ways. The simple man knoweth not
its virtue and desireth to possess it only for its beauty and
its brightness, and for no other reason ; but beyond the
splendour and the brightness of the precious stone, the
wise man knoweth its virtue and its worth, and when he
48 THE BLESSED ANGELA
hath, found it he loveth it with the utmost intelligence
and fervour. In like manner doth the wise soul seek to
know God, not only according to the outward appear
ance and with only careless reflection, but using all its
endeavour to know Him in very truth, to taste of His
supreme goodness and to know His worth. For not only
is He good, but He is the Supreme Good and knowing
Him, man doth in all ways love Him for His goodness
and loving Him, seeketh to possess Him and He, who is
supremely good, giveth Himself unto the lover, and the
soul feeleth Him and tasteth of His sweetness and en-
joyeth that greatest of all delights. Then doth the soul
participate in that supreme good, the which is supreme
love ; it entereth into it with affection, and being
enamoured of the love of its Beloved, it desireth to hold
Him fast, wherefore it embraceth Him and presseth Him
unto itself ; it uniteth itself with God and draweth Him
unto itself with the utmost sweetness of love. Then, by
the virtue of love, is the lover transformed in the beloved
and the beloved is transformed in the lover, and like unto
hard iron which so assumeth the colour, heat, virtue, and
form of the fire that it almost turneth into fire, so doth
the soul, united with God through the perfect grace of
divine love, itself almost become divine and transformed
in God. Nevertheless, it changeth not its own substance,
but its whole life is transformed in the love of God, and
thus doth it almost become divine in itself.
Behold, how greatly it doth profit us to possess a know-
OF FOLIGNO 49
ledge of God. And truly is it needful, as hath been said,
that man must know God before he can walk in His ways
and desire to possess Him. Thereafter cometh love,
which doth transform the lover in the beloved, and of this
nature is the soul who knoweth God in very truth, and
fervently loveth Him whom it knoweth so well.
CHAPTER VII
HOW THE SOUL MAY SPEEDILY AND EASILY FIND GOD BY
MEANS OF DEVOUT, PURE, CONSTANT, HUMBLE, AND
FERVENT PRAYER
YE must know, however, that the soul cannot obtain this
knowledge of its own power, neither by writings, nor
learning, nor by any created thing albeit it may use and
profit by them but solely by divine grace and the light
thereof. Wherefore do I hold that the soul cannot find
it more speedily nor implore it and obtain it more easily
from the most high God, perfect Good, perfect Light, and
perfect Love, than by devout, pure, constant, humble, and
fervent prayer, and that uttered not only with the mouth
alone, but with the mind and heart and all the strength
of the soul and the feelings of the body, asking and im
ploring with most ardent desire. It followeth, then,
that the soul who desireth to find this full and true know
ledge and light of God must offer its own prayers, read-
D
50 THE BLESSED ANGELA
ing, meditating, and studying continually in the Book of
Life, which Book is the whole life of Christ during the
time that He did live this mortal life.
God the Father, dearly beloved, hath shown and set
forth unto the soul the form, manner, and way, whereby
it may obtain the knowledge of God Himself through
love. God the Father, most high, wise and all knowing,
hath given us His beloved Son as a sign and as ensample.
Wherefore, my dear children, if ye are eager for the light
of divine grace, if ye will free your hearts from all cares,
if ye will escape all hurtful temptations, if ye will perfect
yourselves in the way of God and set your feet verily upon
this way, then haste ye to fly unto the Cross of Christ, for
verily there is no other way reserved unto the sons of God
whereby they may find God, and, having found Him,
keep Him, save the way of the life and death of Christ
crucified. This do I hold to be the Book of Life, unto
the reading of which (as I have already said), none can
attain save by continual prayer. For continual prayer
doth illumine, exalt, and transform the soul, and illumined
by that light and uplifted by prayer, it doth clearly be
hold the way prepared for it and trodden already by the
feet of the Crucified. Thus walking upon this way with
an awakened heart, not only do we escape from the heavy
cares of this world, but we are uplifted above ourselves
and do taste of the divine sweetness and being thus up
lifted we are kindled with divine fire, and, burning with
love, we are made one with God, And all this cometh of
OF FOLIGNO 51
gazing upon the Cross through the medium of continual
prayer.
Wherefore, my beloved son, haste thee unto this Cross
and pray that He who died upon it for thy sake will so
enlighten thee that thou mayst fully know both Him and
thyself, and that, profoundly knowing thine own faults,
thou mayest raise thyself unto the divine sweetness, rising
from a love of thy faults unto the divine mercy and cast
ing away all falseness. For seeing how that the incom
prehensible and incomparable God hath adopted thee,
who are so full of sin, and hath elected thee to be His son,
deigning to be thy Father, thou shalt not show thyself un
grateful, but thou shalt study how in all ways to obey the
commands of so marvellous and loving a Father. For if
the Father s will is not fulfilled in His lawful sons, how
shall it be fulfilled in the unlawful ? Unlawful sons are
they who, by reason of the evil desires of the flesh, do
break loose from the discipline of the Father, and lawful
sons are they who, by reason of their ardent love, do
endeavour to follow their Master in poverty, suffering,
and disgrace. And these three things, my beloved sons,
must ye know and take for the foundation and completion
of all perfection, because through these three things is
the soul illumined, purged, and perfected, and made
ready for the divine transformation.
I do repeat, therefore, that all the perfection of man
and the knowledge of God and of himself that is to say,
the understanding of the immensity of God in all per-
52 THE BLESSED ANGELA
faction and goodness, and of his own nothingness this
manifestation and knowledge of God and of himself is only
granted unto the lawful sons of God, who do pray truly,
and fervently do read and meditate in the Book of Life.
Unto these true sons doth God the Father open and
present the Book of Life, which is the life of Jesus Christ,
God and Man, within which Book they will find all things
that they can possibly desire to know. Herein can they
learn of the blessed wisdom of God which maketh not
proud, and herein will they find set forth all doctrine
needful for themselves or for others. If thou dost desire,
therefore, to be well enlightened and instructed, read this
Book of Life, and if thou goest slowly and dost not read
lightly nor pass things over, thou wilt be enlightened and
instructed in all things necessary for thyself and for others
according to their condition. And if thou dost carefully
read and meditate, using no haste, thou wilt be kindled
and consumed by the divine fire in such a degree that
thou wilt hold all tribulation to be the greatest consola
tion, and wilt deem thyself to be utterly unworthy of
suffering tribulation. And what is more, if any human
praise or prosperity should come unto thee through some
talent which God hath bestowed upon thee, thou shalt
not be puffed up with pride nor raise thyself on high, for
if thou readest the Book of Life thou wilt see therein and
verily comprehend that this thing cometh not of thine
own merit. This is one of the signs whereby man may
know that he hath the grace of God, that he groweth not
OF FOLIGNO 53
puffed up or haughty whatsoever may happen, but re-
maineth ever humble.
Ye see then, my son, how before all things ye must
endeavour to attain unto a veritable knowledge of God
and of thyself, which knowledge is not attained save
through constant and fervent prayer and diligently read
ing in the Book of Life. Amen.
CHAPTER VIII
OF THE BOOK OF LIFE, WHICH IS CHRIST, WHEREIN MAN
LEARNETH TO KNOW GOD AND MAN, HIMSELF, AND ALL
THINGS NEEDFUL FOR MAN S WELFARE
YE must know, therefore, that this Book of Life is naught
else save Jesus Christ, the Son of God, who is the In
carnate Word and the Wisdom of the Father, and He
appeared amongst us in order that we might be in
structed by means of His life, His death, and His teach
ing. For which reason it behoveth us to see what was
the manner of life and conversation which He did
practise whiles He did dwell within this mortal body.
His life is an ensample and a pattern for every mortal
who desireth to be saved. But His life was naught save
a most bitter penance, which did ever accompany Him
throughout His mortal life, so that from the hour wherein
the soul of Christ was created and placed in His most holy
body within the womb of the Virgin undefiled, until that
54 THE BLESSED ANGELA
last most holy hour wherein His soul departed from His
body by cruel death upon the Cross, He was never without
this companionship of penance. But it was not thus
with the other saints, nor with the apostles nor the
Blessed Virgin.
The companions which God the Father in the Highest
did in His most wise dispensation give unto His Beloved
Son in this world were these. Firstly, the most perfect,
complete, and continual poverty ; secondly, the most
perfect, complete, and continual contempt ; thirdly, the
utmost suffering. These were the companions who did
accompany Christ during the whole of His life in order to
furnish an ensample unto us, that we may choose, love
and endure these same companions until we die. For
this is the way whereby the soul must reach unto God,
and other direct road is there none. Needful is it, there
fore, and seemly that the members of the body should
follow the same road which had been taken by the head,
and that the same companions which had accompanied
the head should likewise accompany the members.
CHAPTER IX
OF THE GREAT POVERTY OF CHRIST
THE first companion of Jesus Christ, the Book of Life and
our salvation, was, therefore, constant, supreme, and per
fect poverty. This poverty was of three degrees : one
OF FOLIGNO 55
was great, the second was yet greater and was joined with
the first, but the third kind, joined with the first and the
second, made up the most perfect poverty.
The first degree of this perfect poverty of Christ, who
is the Book, the Way, and the Leader of the soul, was that
He deigned to be poor in all the temporal things of this
world. Thus did He own neither land, nor vineyard,
nor garden, nor other possessions ; He had neither gold,
nor silver, nor money whatsoever, nor any other thing of
His own, neither would He consent to accept of the
things of this world aught save what did suffice to succour
Him in the depths of His great poverty and supply the
needs of His body, that is to say, hunger, thirst, and want,
cold and heat, great weariness, austerity and hardship.
Yet of bodily necessaries would He accept naught that
was delicate or pleasant to the taste, but only coarse
and common food such as was found in those places and
provinces wherein Christ did live as liveth a beggar,
without house or habitation.
The second degree of Christ s poverty was greater than
the first, seeing that He did desire to be poor in friends
and kindred and in all familiarity with the great and
powerful, and finally in all worldly friendship. Where
fore did He not possess, nor desire to possess, any friend
whatsoever of His own, nor yet of His mother or His
putative father Joseph, or His disciples. For this reason
did none hesitate to kick Him, strike Him, and scourge
Him, and to speak hurtful words unto Him. And He
56 THE BLESSED ANGELA
deigned to be born of a poor and humble mother and to
be brought up subject unto a poor carpenter, His putative
father. He did likewise deprive Himself of the love and
familiar intercourse of kings and rulers, of priests and
scribes, and of the love of friends and kindred so that
neither for Hrs mother s sake, nor for any other person,
would He leave undone aught the which could be pleasing
unto His Almighty Father or according unto His will.
Amen.
CHAPTER X
HOW CHRIST REVEALED HIMSELF POOR IN POWER
THE third and supreme degree of poverty was that He
did put away from Him His own nature. Firstly, be
cause He made Himself poor and needy, laying aside His
own power, He, the Omnipotent, unto whom naught was
impossible, desired to appear and to live in the world as a
man, weak, infirm, and impotent, in order that beside the
human miseries, the helpless childhood and other burdens
which He did take upon Himself for our sake, He who was
without blame or sin might appear as but a feeble man.
Verily He endured much weariness in His journeyings,
visitations, and disgrace.
And what is more, not only did sinful man rise up
against Him, but even the elements and senseless bodies
received power from their Creator to cause Him suffering
and affliction, and, as though He had no power to resist,
OF FOLIGNO 57
He endured all for our sake. He gave power unto the
sharp thorns to enter and most cruelly wound His divine
and trembling head ; He empowered the bonds and
bitter cords to bind Him fast unto the pillar and tie His
hands together ; He whose death awoke the thunder and
shook the earth, He who was the true and perfect Light,
the Light which illumined all things, gave power unto the
veil to hide Him, and unto the scourges that they should
long and cruelly beat Him ; He gave unto the hard nails
power to pierce and enter His tender feet and the hands
wherewith He had given light unto the blind and hearing
unto the deaf ; He empowered the lofty Cross that it
should bear Him on high, His body scourged and bleeding
and pierced as He hung there, and that it should show
Him naked unto all. And in order that He might suffer
the most cruel and ignominious death, He caused the
vinegar and hyssop to make bitter His mouth ; He caused
(oh, marvellous to hear !) the lance to enter and pierce
through His divine side and heart, so that blood and
water issued from out His heart and body and fell upon
the earth. Moreover, He did give unto the soldiers who
crucified Him, unto the Jews and unto Pilate and others
yet worse, the power to judge, accuse, revile, and insult
Him, to beat, mock at, and finally to put Him to death, He
who with a single word could have prevented all things.
With a single sign of His head He could have overthrown
and destroyed them all ; if He had but given command
unto His angel, an infinite multitude of the heavenly
58 THE BLESSED ANGELA
host would have come down, and would in an instant
have cast all things into the depths of the sea. If He had
not verily granted them the power and had not shown
Himself as being helpless and weak, there is no manner of
doubt that no single creature would have been able to
do hurt unto its Creator, yea, it would have abhorred
such a deed.
A yet greater thing was it that He did submit Himself
unto the elements, unto cold and heat, hunger and thirst,
and other insensible creatures, concealing His power and
despoiling Himself thereof in the likeness of man, in
order that He might teach us weak and wretched mortals
with what patience we ought to bear tribulation. He de
prived Himself of power in order that He might save man,
and by the glory of the resurrection did He make him
strong to resist and to endure.
A thing even greater still was, that He did give the
devil power over Him that He might be tempted and led
into danger and persecuted even unto death, in order
that He might thereby liberate man from the devil s
power.
Thus did the invincible Lord of all become a sufferer ;
the Creator of all things became impotent ; the strong
King became weak. Neither did He oppose the devil,
but became subject unto him, to all insensible creatures,
to tribulation, injury, and pain, to all manner of grief
and affliction, thereby putting to confusion us miserable
wretches, who do esteem ourselves so tender that not
OF FOLIGNO 59
only do we refuse all voluntary tribulation and penitence
but as often as we can we do put away from us those tribu
lations and afflictions which are sent unto us by divine
command, murmuring against God most iniquitously.
CHAPTER XI
HOW CHRIST LAID ASIDE HIS WISDOM AND HIS OWN NATURE
SECONDLY, He did lay aside His own nature, making
Himself poor in wisdom because He desired to appear as
a simple man, one senseless and vain in the sight of men.
He appeared not as a philosopher or a doctor of many
words, or as one who disputeth noisily, nor yet as a scribe
renowned for wisdom and learning ; but in the utmost
simplicity did He talk with men, showing unto them the
way of truth in His life, His virtues, and His miracles.
Seeing how that He is the Wisdom of the Father, the
Creator and Inspirer of all learning, He might have used
all the subtilty of knowledge and of argument, and, had
He desired, He might have shown forth His wit and
obtained glory ; but with such simplicity did He declare
the truth that He was esteemed of almost all people to be
not only simple and foolish, but even ignorant and vain.
Herein did He show unto us the way of truth, that is to
say, that neither in learning nor in wisdom should we take
glory unto ourselves, for being puffed up with this pride
60 THE BLESSED ANGELA
we seek to obtain the name of master before men and to
cover ourselves with vainglory.
Thirdly, He did lay aside His own nature in that He
did make Himself poor of the fame of His holiness, good
ness, and innocence. Which thing is exceeding marvellous,
because He did so walk in the way of justice that not only
did very few persons esteem Him holy, but He was held to
be a sinner and the friend of sinners, a destroyer, seducer,
and conspirator against His country, and albeit He was
working out our salvation upon earth, He was reputed
and condemned as a blasphemer and numbered amongst
thieves and evil-doers. He might have revealed Himself
in all the fame of holiness, so that He would have been
universally held to be the greatest of all saints and one in
whom there was no sin ; but He did choose to take upon
Himself the sins of us all and the fame of holiness did He
give unto His servant John. He who was the chief of all
saints, and king of all virtues, in whom was united all
goodness, He did this thing, and did deign to put away
from Him all His fame of holiness (saving only the truth
of His teaching, life, and judgment), and to become poor
in order that He might lay bare our hypocrisy. For we
do seek glory in the sight of men ; we do feign to possess
those good things which we have not ; we do endeavour
to beg for ourselves the fame of holiness and innocence,
falsely denying our wickedness, and with lies attributing
unto ourselves good works, lawfully and unlawfully, as
often as we can.
OF FOLIGNO 61
Fourthly, He did lay aside His own nature in that He
did renounce His kingdom, His princely estate and lord
ship, and all things which He did possess. He, the King
of kings and Lord of lords, whose kingdom is without
end, deigned to live amongst men, and be as an humble
servant, one dejected, cast out, and sold and when they
did desire to make Him king, He would not, but unto the
kings of this world did He remain subject even unto death,
obediently paying tribute unto the courts, judges, and
tax-gatherers who did ask it of Him ; subjecting Himself
not only unto kings, but likewise unto the lowest of their
servants, officers, and ministers, ever obedient, even unto
scourging and death upon the Cross.
And He, the King of kings, did say before Pilate that
His kingdom was not of this world. He sought not after
the kingdom of this world or the temporal lordship over
men, but was ever willing to be in subjection ; not to be
lord or king or prince, but the most humble servant,
casting Himself entirely aside. Moreover, He was sub
ject unto His most poor and humble Mother and His
putative father, obedient unto them and humbly serving
them until His thirtieth year. He was obedient in the
midst of His disciples, who were few in number, ignorant,
and poor, and albeit He did choose to be as a king or ruler
over them, He said that He was not come to be ministered
unto, but to minister unto them, even unto the rendering
up of His spirit for them and for the other sinners who
were to be redeemed. Yea, He, the Head and Master of
62 THE BLESSED ANGELA
those disciples, did suffer hunger and thirst and tribula
tion ; for He was not their Master in order that He might
be set above them, but that He might be the first amongst
them to suffer affliction and be cast down ; and so humble
was His intercourse with them that He did minister unto
them as they sat at meat, even washing their hands and
their feet.
Alas, how great is our folly ! The mighty Lord and
King of kings was despised and rejected of men, but we
do ever seek to be exalted and preferred, and to live in
liberty, free from all yoke whatsoever. Neither doth His
love constrain us to be subject and obedient unto any
person, but we do always desire to be set above the others.
Not thus, not thus, oh Christ, didst Thou act, for Thou
knewest that the judgment would be hard exceedingly,
for those in authority and power will suffer great tor
ments, and of their lives, their deeds, their sins, and of
those in subjection unto them will they be required to
render the most strict account.
Thus will our pride be confounded by the Book of Life,
who is Himself an ensample. And we do desire to sub
ject ourselves unto those set in authority over us (as He
hath ever done), not doing aught according unto our own
will, but submitting for love of Him who submitted unto
all things for our sake. And for our safety will we not
only endure the state of subjection, but, fleeing from all
preferment, we will seek with whole hearts and fervent
desire to be in subjection and an humble state.
OF FOLIGNO 63
Such, then, was the supreme, constant, and perfect
poverty of Jesus Christ our Saviour, who, albeit He was
Lord of all riches, did nevertheless choose to be poor
amongst us, that He might teach us the love of poverty.
And verily He was poor in possessions, in will and in
spirit, beyond man s comprehension, and all for the deep
love wherewith He loved us. He was poor in riches and
needy of all worldly things ; He was poor in friends and
power, poor in worldly wisdom, in the fame of holiness
and in all dignities. And finally, being poor in all things,
He preached poverty and said that the poor were blessed
and should judge the world. Upon the other hand He
did condemn the wealthy and their riches and abundance,
saying that they did deserve condemnation. He did
preach this in deed and by word of mouth and by example,
with all His might.
CHAPTER XII
HOW POVERTY OF SPIRIT IS DESPISED BY MANY
OH, the shame, oh, the pain of it ! In these days is
poverty of spirit thrust forth and put to flight by almost
all persons. And what is worse and yet more detestable
is, that those same persons who do read of it in that Book
of Life and understand and preach and glorify it, do
utterly reject it in deed and will and in all their acts and
intentions. And this they do because the world hateth
64 THE BLESSED ANGELA
that poverty, and God loveth and approveth it, choosing
that most blessed thing for Himself and for His followers.
But what man is there, what woman, or other creature,
who in these days could declare themselves accompanied
by such glorious companions as those by whom Christ
elected to be accompanied ? Blessed is he whose re
pentance hath led him to follow Christ s example and
choose poverty in this world.
Alas, alas, we do hear and know and steadfastly believe
in what manner the Son of God (our Creator and Re
deemer, the Master given unto us for an illumination and
an ensample) was clothed, with what food and drink He
was satisfied, with what garments He was adorned, in
what palaces and chambers He was lodged, by what
family and friends He was surrounded, what learning and
knowledge He did pursue, and what goods of this world
He did enjoy. All this do we know, yet nevertheless,
even whilst we do say we are Christians, desiring to be so
called by no manner of means will we share Christ s
poverty, neither do we desire to be like unto Him.
Although with words do we say many things glorifying
poverty, yet in actual deeds and works we do blaspheme
against that condition of Christ and the perfection of His
poverty. Woe unto us, who, together with so great an
ensample, teacher, and master, do truly thrust away from
us our own salvation, turning from it and from His
teaching to seek after the abundance of this world, and
are left empty at the last ! Wherefore neither our penance
OF FOLIGNO 65
nor our Christianity do follow the straight way of Jesus
Christ, but are most shamefully opposed unto it.
Blessed (saith He), verily blessed is, and shall be, he
who loveth poverty in all the aforesaid things and who
desireth to be truly poor in worldly things, in deed and
not only in words ; poor in friends, in familiar inter
course, in all delights, vain knowledge and curiosity, poor
in the repute of holiness and in all preferment and dignity.
And if any should not be able to put away from himself
utterly all these aforesaid things, he should at least en
deavour with all his might to withdraw his affection
from them. Of a surety these poor are blessed, for they
shall inherit the kingdom of heaven. And those who have
done the contrary in all things, and have only preached
with their lips and uttered empty words, shall be left
cursed and lamenting ; because theirs shall be the
utmost poverty, eternal hunger and the house of hell,
where there is everlasting hunger and thirst, where there
is neither friend, nor brother, nor father to redeem them,
nor any help whatsoever. Neither will they have power
to issue forth, and all the wisdom of the world will not
avail them ; but all things will be taken from them in
very deed, as in very deed they did desire to keep them,
contrary to the teaching of Christ. Wherefore shall they
live in torments everlastingly. Amen.
66 THE BLESSED ANGELA
CHAPTER XIII
OF THE HUMILITY AND CONTEMPT OF OUR SAVIOUR
JESUS CHRIST
THE second companion by whom Jesus, the Son of God,
was continually accompanied whiles He did live upon the
earth was the voluntary and perfect contempt, dejection,
ignominy, and shame which He did choose constantly to
endure in this world. For He did live as a base servant
who had been sold and not redeemed ; scarce even as a
servant either, but rather as one who was reputed evil and
wicked, knowing that He was to be mocked with insults,
covered with scorn, derided, bound and scourged, and
that finally without justice and without defender He
was to be led forth, together with thieves and sinners,
and with them condemned and slain, dying an ignominious
death. Whiles He did live He did ever rebuke with
words and deeds whosoever desired to do Him worldly
honour, fleeing from the honour of this world and endur
ing shame, the which He did accept willingly, yet never
of His own self giving either cause or occasion for it.
For almost all persons did persecute the Giver of the
world ; they did deride and mock at Him, without reason
and without cause. Even from His cradle and swaddling
clothes did they begin to persecute Him, driving Him
forth into a barbarous country. And when He was grown
to man s estate they did call Him Samaritan and idolater ;
some did even assert He was possessed, a glutton, seducer,
OF FOLIGNO 67
and a false prophet, saying : " Behold the devourer and
drinker of wine, who is neither a prophet nor just, who
performeth miracles not by the power of God, but casteth
out devils through the prince of devils." Others did lead
Him unto the summit of a mountain that they might cast
Him down ; others took stones wherewith to stone Him.
Beside these things were there divers rumours against
Him, divers injuries, mockings, and calumnies, and evil re
ports that He did blaspheme. Much sorrow and suffer
ing did they prepare for Him both in words and deeds,
driving Him forth from their habitations, and presently
they did basely take Him and bind Him and bring Him
before divers judges and councils. Some spat in His face,
others did kick Him ; others put His white robes upon
Him ; others crowned Him with thorns, smote Him, and,
kneeling down before Him, mocked at Him. Others did
smite Him upon His head with rods, and veiling His face
they did deride Him in all manner of ways. Others beat
Him with whips ; others did gnash their teeth at Him,
like unto dogs hungering for blood, cursing and rebuking
Him as a malefactor. Finally, He was led naked unto His
Passion. He was forsaken of all His disciples ; one of
them had denied Him, another had betrayed Him, the
others were fled, and He remained alone and naked in the
midst of the multitude. Seeing how that it was a feast
day, the people were all gathered together, and as an evil
doer betwixt evil-doers they did raise Him on high and
did cruelly slay Him. And as He hung there, dying,
68 THE BLESSED ANGELA
weeping and praying, certain of them did deride and
mock at Him, saying, " Ah, thou that destroyest the
Temple ! " and others reviled Him, saying, " He saved
others, Himself He cannot save ! " Others did cast lots
for His raiment ; others gave Him vinegar to drink
mingled with gall, offering it unto the dying who humbly
did implore water wherewith to quench His thirst.
Others did pierce His dead side with a spear, and when
He was brought down from the Cross He lay naked upon
the ground, lacking even a sepulchre, until one came and
sought Him, and took Him up and buried Him. Some
there were who did speak against Him, saying, " We re
member what that deceiver said." Some did conceal the
resurrection, others denied it. And thus in life, in death,
and after death He did receive naught save continual
scorn and ignominy and baseness, and all this did He
seek and endure in order that man might attain unto
the glory of the Resurrection and be exalted unto the
supremest glory.
For this reason was the Son of God given unto us for a
pattern and an ensample, a teacher and master, that we
might learn to despise the glory of this world, and, not
only that we might not seek after it, but that we might
refuse it even though it were offered unto us. For He
sought not His own glory, but that of the Father ; yea,
He did even despise and refuse it, and He who was de
scended from heaven did humble Himself even unto the
feet of His disciples, making Himself like unto a servant
OF FOLIGNO 69
and rendering obedience even unto the death of the
Cross, that death most bitter, most despised, and most vile.
Alas, who is there in these days who loveth such a com
panion as this, fleeing from honour and dignity ? Who
chooseth the shame which cometh of poverty, of an
humble estate, an humble office or other lowly things,
and who chooseth to be overcome, cast down and reviled
rather than to be commended and praised for the good
which he hath, or doth, or speaketh, or deemeth himself
to have, and who giveth no welcome or good words unto
flatterers ? Verily, each one goeth his own way and
there is not one who doeth this good thing. And if
there should be any, it can only be because he is united in
love with Christ his Head, and a true, living member of
Him. For seeing how that Christ, his King, his Master
and his Head loveth such company, he desireth to love it
likewise. But there are many who say, " I do love and
desire God, and I care not if the world doeth me no
honour ; but I would not that it should put me to
shame, neither would I that it should cast me to the
ground, or revile me, or put me to confusion in the
presence of others." This is a manifest sign of little
faith, of little judgment, and of great lukewarmness. For
either he hath truly committed that for the which he
deserveth to be put to confusion, and to suffer pain and
shame (from the which few can justly excuse themselves),
or else he hath not committed it. If he hath committed
any sin, manifest or hidden, and doth verily repent him
70 THE BLESSED ANGELA
thereof, he must bear the punishment. And not only
with patience shall he bear it, but with joy of soul and
body, and this especially for two reasons. Firstly, be
cause that shame, confusion, and pain which he endureth
is pleasing unto God, and unto his neighbour, according
unto the ordination of divine justice. And if he hath
not committed that evil either in word or in deed, then
must he bear and endure all confusion, shame, and pain,
if God hath permitted it. And he must bear it with an
hundred times greater patience and cheerfulness than he
would have done in the first case, because that pain, con
fusion, and shame do but serve to increase the grace, and
the greater the merit of the grace, the greater is likewise
the gift and reward of glory.
Without any doubt it is by thus enduring shame and
confusion (which do come without sin), that the holy
souls and the friends of God do grow in grace and are
made perfect, in the same manner as poverty and other
afflictions sent of God do make perfect those who endure
them. For Christ did love shame and refuse honour in
order that He might show unto His friends how they
could grow in virtue and in grace.
For this reason, therefore, doth this second companion
ever accompany us through life, and if we would clearly
behold the beginning, middle, and ultimate end of the life
of Jesus Christ the Son of God, we must be all humility
and must live in the world without honour, despised and
rejected of the world and the lovers thereof.
OF FOLIGNO 71
CHAPTER XIV
OF THE CONSTANT AND MANY SUFFERINGS WHICH
CHRIST DID BEAR IN DIVERS WAYS
His third companion was that of the which He had
the most experience and which did endure continually.
This was supreme suffering, the which did instantly
afflict His soul when it was joined unto His body.
For in that moment wherein His soul was united with
His human body it was instantly filled with supreme
knowledge. Wherefore was Christ possessed of under
standing even in the womb of the Virgin mother. He
did instantly begin to feel the utmost suffering ; He
possessed a universal and singular knowledge, foresight,
consideration, and understanding of all the pains which
His soul and body were presently to undergo, and bear
for our sake, and, as though nigh unto death, He was
filled with such agony and sadness that His body did
give forth a bloody sweat which dropped even upon the
earth, foreshowing the bitterness of death, and His soul
did lament in its great affliction, albeit His body felt
not so great a suffering as when it was more nigh unto
its Passion. That holy soul did foresee the knives of
those most evil tongues, and the sharp and cutting
words of each especial tongue. He knew and did con
stantly consider by whom, and when, and how, and in
what degree He was to be afflicted, scoffed at, put to
72 THE BLESSED ANGELA
death and slain, and for this end He knew that He was
born into the world, and therefore could not escape
suffering. He did foresee how He should be sold,
betrayed, taken, bound, denied, forsaken, derided,
beaten, accused, reviled, cursed, scourged, judged, re
jected, and condemned, how He should be led to the
Cross like unto a thief, divested of His raiment and left
naked, crucified and done to death and pierced with a
spear. He did know, moreover, of all the blows and
scourgings, the holes of the nails and the drops of blood,
and how many tears He should shed ; He knew of the
sighs and weeping and dolorous lamentations of Himself
and His mother ; all things were foreseen by that sacred
soul of Jesus Christ. All this lay before Him and He did
meditate thereon, which meditation could doubtless not
be without exceeding great sadness and supreme suffering
both of heart and mind. Wherefore was the whole life
of Jesus Christ filled with the utmost suffering, sadness,
and affliction.
Beside all this, the Lord Jesus Christ, veritable Book
of Life, did endure countless other sufferings. For
when He was born He was not washed, neither cradled
upon feathers not wrapped in skins ; but He was laid
upon straw in a stable, He did lie in a hard manger be
twixt beasts of burden. Thus from the moment of His
birth did the young and tender infant begin to endure
the afflictions of the body. He wandered forth with the
sweet and tender Virgin, His mother, and with the old
,
OF FOLIGNO
73
man Joseph. He was carried even into Egypt by way of
a great desert, wherein the children of Israel sojourned
forty years without food prepared by human hands.
Afterwards He did appear in the Temple according unto
the law, walking thither on foot whiles He was yet a
child, for His dwelling was in Nazareth, distant two days
journey from Jerusalem. When He became a man He
received baptism before He did begin to preach; then
He entered into the desert, where He fasted forty days
and forty nights, and where He hungered so greatly that
the devil did think by means of His hunger to persuade
Him into sin, and thereby did he first tempt Him. He
journeyed throughout the villages, hamlets, and cities,
enduring hunger and thirst, rain and heat and cold,
sweating and weariness, and at last the torture of a bitter
death. And all this weariness did He endure in order
that He might preach the way of truth, and cast out
the falseness of demons and their vain worship, that He
might prove unto men how profitable is repentance, and
lead them thereunto, showing them how in the enduring
of pain and affliction lieth man s true happiness, good,
and glory, and that He might furnish them an ensample
for the bearing of the aforesaid things.
No tongue sufficeth to describe, no heart can imagine
the sufferings which He endured at the time of the
Passion ; for Christ did bear ineffable sorrow in many
ways. There was a most deep and sharp sorrow caused
by the compassion He did feel for the human race, which
74 THE BLESSED ANGELA
He loved with a surpassing love, and not as man loveth.
He did lament for the whole human race, lost, cast down
and condemned, but He did also bestow especial com
passion and love upon each person in particular. And
not only did He lament for the sins of all persons in
general, but likewise for each especial sin, according to
its sum and nature, and for the punishment which He
knew of a certainty that each one had deserved, or would
deserve hereafter. Howsoever many men there have
been, therefore, and whether they be now sinners or will
be hereafter, and however many grievous sins each man
hath committed or hath yet to commit, so many sorrows
hath Christ borne, which sorrows proceeded from His
surpassing mercy and compassion. And seeing how that
the number of men and their sins and the punishments
they must endure or have already endured is infinite,
it is manifest that He beareth a most supreme and in
finite sorrow for love of us.
Christ did of a certainty love His elect with a deep
and ineffable love, continually feeling within Himself,
according unto the measure of each one, the offences
they had committed or were hereafter to commit, feeling
likewise the punishment they should suffer for such
offences. Wherefore did He lament for them, taking
compassion on them, and all the while bearing their pains
with the utmost grief. With such great grief and com
passion was the most sweet Jesus afflicted for our sake
that He was thereby constrained to bear the torments
OF FOLIGNO 75
of the Cross, a horrible death and infinite suffering, in
order that He might offer satisfaction for our offences,
that He might redeem us and liberate us from punish
ment.
Without doubt Christ did likewise endure sorrow
for Himself, deeply bewailing Himself because of the
dolorous and unspeakable pains which He did clearly
behold coming upon Him without fail, and because He
beheld Himself sent into the world by the Father unto
this end, that in His own person He might bear the grief
and pain of all His elect ; nor was it possible for Him to
escape the bearing of the aforesaid pain and grievous
sorrow. If any person did know of a certainty that ex
ceeding great and unbearable grief and suffering was
about to fall upon him and that he would have such
suffering without intermission ever before his eyes,
without doubt he would feel compassion for himself ; and
the greater he expected the suffering to be, and the more
clearly he did understand and know it, the greater would
be his misery. All this did Christ feel, more deeply than
we can describe, but this example hath been given in ex
planation because of the dulness of the human under
standing.
Christ did, moreover, suffer grief for His most merciful
Father, the Lord of mercy and of all pity, whom He
loved with an infinite love. He saw that God His Father,
whom He so greatly loved, was moved to such compassion
and mercy for us that He was willing to send His dearly
76 THE BLESSED ANGELA
beloved Son to suffer death for our sake. Christ did suffer
for His exceeding great grief, and therefore, in order that
the Father s will might be fulfilled, He did humiliate Him
self and was obedient even unto the death of the Cross.
Suffering like unto this cannot by any means be ex
plained. Therefore I can only say that the unspeakable
suffering which Christ did endure was conceded, per
mitted, and assigned unto Him by the ineffable wisdom of
the Divinity, which divine dispensation, unspeakable and
eternal, unspeakably and eternally one with Christ, did
ordain that He should endure this supreme suffering.
And the more admirable this divine dispensation, the
sharper and more intense were Christ s sufferings, where
fore hath there never been any mind so great that it was
able to understand these sufferings.
This divine dispensation was the true cause and origin
of all suffering, wherein it all beginneth and endeth. And
just as it is impossible for any mind to comprehend the
infinite charity of Christ (here made manifest), because,
by His own death, He hath redeemed us, so is it im
possible to comprehend the infinite suffering which He
had to endure and for which He did lament. And this
suffering did proceed from the ineffable light with which
He was filled. It is certain that by this enlightening,
Christ, by making Him one with this divine dispensation,
and transforming Him with divine illumination in His
sufferings, this divinity and ineffable light did inflict upon
Him such pain that no words can suffice to describe it.
OF FOLIGNO 77
Christ likewise suffered pain because of His compassion
for His most sweet mother, seeing that He loved her
above all other creatures. He had been born of her
virgin body, and she did bewail her most sweet Son more
deeply than did any other creature. Wherefore Christ
had compassion upon her when He beheld her weeping
and lamenting exceedingly with body and heart and
soul. Before all things His mother did bewail the
sufferings which Christ endured in Himself and which
were ordained by the divine dispensation.
Christ did also suffer because of the Father s anger,
seeing that He loved Him (as hath been said) with a sur
passing love. For He perceived that in crucifying his
Lord and Creator, man had deeply offended God the
Father with a greater sin than had ever been before or
would be hereafter, the sin of slaying and crucifying the
Son of God, and consequently God s anger was greater
than ever before, for the which Christ did lament without
measure.
Thus moved by grief and compassion, alike for the
offended Father and offending man, Christ spake these
words, Pater ignosce illis quia nesciunt quid faciunt, that
is to say, " Father, forgive them, for they know not what
they do." Perchance the Father would have condemned
the whole human race for this deed if Christ, almost for
getting all His other sufferings, had not in His death ap
peased His Father with this gracious prayer, offered unto
Him with tears, and with love. Likewise did He endure
78 THE BLESSED ANGELA
sorrow for His disciples, knowing how they and the
women who had followed Him from afar were lamenting
with exceeding deep grief, and seeing how that He loved
them with a great love, He did grieve that they were
scattered apart and in tribulation.
Beside these sufferings Christ did also endure many
others.
CHAPTER XV
OF THE MANY AND DIVERS CRUELTIES USED
TOWARDS CHRIST
HE who doth well consider the matter will find that
Christ Jesus, the Son of God, was pierced and wounded
with four kinds of knives and spears.
Firstly, there was the perverse and continuous cruelty
inflicted wilfully upon Him by obstinate hearts, for they
did diligently seek, meditate, and conspire in what manner
they could most dishonourably and with the greatest
cruelty drive Him from the earth, He and His name and
all those whom He was come to save, and all those who
followed Him.
Secondly, there was the wickedness, anger, hatred, and
malice borne Him by those who crucified Him. As
many, therefore, as were the evil thoughts, perverse in
tentions, and wicked designs conceived against Him, so
OF FOLIGNO 79
many also were the knives and spears which did pierce the
soul of Christ.
Thirdly, there was the malice and falseness of the
tongues which spake against Him ; for as many as were
the accusations, evil counsels, deridings, mockings, blas
phemies, maledictions, false witnesses, and false judg
ments, even so many pains did His soul endure.
Fourthly, there was the most cruel deed of the Passion,
most cruelly inflicted upon Him, the which is manifest
unto whosoever doth meditate upon the whole matter
thereof. And certain is it, that as often as He was
dragged hither and thither, His hair and beard plucked,
as often as He was bound, spit at and scourged, even so
many were the different sufferings which He did endure.
But especially did He suffer from the nails, for they did
use nails of the largest kind, rough and square, and there
with did they most cruelly pierce through His hands and
feet. And by thus piercing them quite through and
utterly laming them, men did most cruelly fasten them
upon the Cross. This kind of nail did cause pain worse
than any other ; and even had they been simply passed
through His hands and feet and not driven into the wood,
they would have occasioned the most acute pain. But
not content even with spreading out His hands and feet,
with stretching His bones and sinews and drawing all the
joints of His body asunder, making Him fast unto the
hard wood, they did also raise the Cross on high, exposing
Him naked in the air and the wind, unto the gaze of all
80 THE BLESSED ANGELA
people. And the weight of His body did thus hang from
His hands and rest upon His feet, so that He felt more
acutely the hardness of the nails, and the blood flowed
unceasingly from the wounds they made.
Thus He died in the greatest suffering, and thus was
accomplished all the wickedness of men. And in order
that this same Jesus, God and Man, might manifest
somewhat of this intense suffering (and not for His own
sake, but for us, just as for us He was bearing it, and that
we might enter fully into that suffering), He cried aloud,
saying, " My God, my God, why hast Thou forsaken me."
It was not possible that He should be forsaken of God,
seeing that He Himself was God, but inasmuch as He
cried that He was forsaken He did bear witness unto His
manhood.
Thus He showed forth the unspeakable and surpassing
pain which He endured for our sake, and without doubt
God did share that pain with Christ who bore it. Where
fore for our sake alone did He cry aloud, that He might
make it clear unto us that He was bearing that supreme
suffering for us and not for Himself, which did provoke
and move Him frequently to grieve and lament.
But none must imagine that He only suffered when He
was on the Cross ; because the formation and organisation
of the body, the infusion into it of the soul and union of
the Word, did take place at one and the same time. This
union marvellous beyond belief, and this soul full of
ineffable wisdom, do in themselves represent all those
OF FOLIGNO 81
things in which we ought to believe as though we beheld
them here present ; and therefore, He beheld coming
iipon Him that pain of unspeakable bitterness, for the
which He had been begotten and conceived. And be
cause of this He did constantly lament, and inasmuch as
it was laid upon Him by the divine and perfect wisdom,
He did bear this great suffering from the time when His
soul entered into His body until it departed therefrom.
To this do His words testify, for He did often say how
that He had to bear the Cross and that He must bear it
even unto death. He said, " My soul is sad even unto
death," and these things said He not for Himself, but for
His disciples and for us, that we might be moved the
more perfectly to suffer with His suffering. And this
suffering, together with all that had gone before, was
more intense and more keen because of the nobility of
His soul. For in proportion as His soul was most holy,
most tender and most noble, so were the sufferings
wherewith He was tormented most keen and most intense.
The injuries, afflictions, and supreme suffering where
with this most noble soul was tormented were all laid
upon Him by the aforesaid supreme and unspeakable
divine dispensation. And so deeply did they torment the
soul of Christ, that each particular pain in itself did like
wise afflict the body. Moreover, because this virgin body
was more noble and more delicate than any other body
born of woman, the pain was more intense, and it was
more deeply afflicted by it,
F
82 THE BLESSED ANGELA
Christ did feel this pain the more acutely because He
Himself was the true God ; wherefore every affliction
and injury done unto Him was a boundless offence, inas
much as it was not done unto man alone, but unto the
true God. For this reason had He cause for infinite
lamentation, inasmuch as He did endlessly grieve over
every wickedness and affliction done unto Him.
Whiles that He was suffering all these things, the
Saviour of the world, Christ Jesus, God and Man, did
neither threaten nor curse, neither did He defend or
vindicate Himself, nor excuse Himself when He was
accused. He hid not His face when it was spat upon ;
He withdrew not His hands and arms when they were
stretched upon the Cross, He sought not to escape
death ; but wholly and in all ways did He deliver Him
self into the hands and unto the will of men, in order
that, because of their iniquity, the work of redemption
might be fulfilled, notwithstanding their opposition and
ingratitude.
The most wondrous thought of all is, that in this
dreadful deed of the Passion committed against the
Innocent One, He did furnish an example of patience ;
He taught the truth unto those who slew Him, and with
cries and tears did pray unto the Father for them, and in
return for this greatest of sins (for the which the whole
world and human nature deserved to perish), He did
bestow upon them the greatest benefits. Thus by the
pain and suffering which they inflicted upon Him did
OF FOLIGNO 83
He save us from pain and suffering ; He opened the gates
of Paradise unto those who crucified Him and unto all
others, reconciling them unto the Father, arid such grace
did He obtain for us that we are thereby become the Sons
of God. This reconciliation was effected through that
self-same deed for the which the whole world and every
creature was worthy of damnation for His sake, because
the creature had been found guilty of committing such
a great sin against its creator.
Oh, pity ! Oh, mercy immense ! Oh, incredible be
nignity which did cause such infinite grace to abound
there where only infinite iniquity had hitherto abounded !
Verily, this mystery hath no end, but hath been ordained
by that infinite Goodness and Mercy in order that we
might have an example of endurance in all tribulations
and adversity, and to teach us not only that we should
never render back evil unto our enemies, but that for love
of Him we should do good unto them. If some patriarch
or prophet, or other saint, or even one of the angels, had
given us such an example, we should of a certainty ascribe
much merit unto it ; but that the infinite wisdom of God
should have appeared amongst us incarnate, that the in
fallible truth (which can neither deceive nor be deceived)
should have given us such an ensample of life is a thing
to be on no account passed over carelessly, but with all
heed and diligence it must be followed with the utmost
perfection.
We know, we have heard, and all the day long do we
84 THE BLESSED ANGELA
speak and discourse of how the Son of God did spend His
whole life in suffering, and how that He not only patiently
bore the tribulations which chanced to fall upon Him,
but that, never having committed sin, He did choose it,
and of His own will did take it upon Him. Yea, He
sought tribulation, and having found it He loved it and
submitted Himself unto it, showing His endurance in
words and deeds, and preaching that all they were blessed
who endured it likewise. Neither did He only with
empty words praise and glorify these afflictions of body
and soul patiently borne for God s sake, but He did
actually bear in His own body and soul that which none
other has ever borne. And He saith that through these
tribulations He did enter into His kingdom and His glory,
affirming that by no other way or means save that of
suffering, pain, and tribulation is it possible to attain unto
grace eternal.
CHAPTER XVI
HOW THAT WE SHOULD FOLLOW THE INFALLIBLE
GUIDE AND REDEEMER UPON THE STRAIGHT ROAD
WHICH HE HATH SHOWN UNTO US
VERILY, this is the true and straight road pointed out by
God, and foolish exceedingly is he who doubteth, or who
reckoneth not (seeing how that the Son of God did walk
OF FOLIGNO 85
upon that road), to follow the Lord, his ineffable Guide
and Redeemer. Of a certainty He knew how much of
good there was in pains and tribulations. For which
reason He did assume and choose these woes, fleeing from
joy, censuring worldly consolations and declaring them
to be hateful. Wherefore doth it not unreasonably ap
pear that before the Son of God did in His own person
take these sufferings upon Himself, it did in some ways
seem as though there might be found some excuse for
those who followed their own wills and fled from tribu
lation (albeit He had nevertheless through His saints and
prophets shown forth the contrary a long time before),
but when the Son of God Himself did choose to bear such
great adversities, the man would truly be both miserable
and mad who doubted or neglected the truth so clearly
set forth, and so loudly preached, and of which the Lord
Himself hath given an example unto the world. Of a
certainty none would doubt, saving he were void of sense
and worthy of all damnation.
Of this damnation, therefore, are we wretches worthy.
For, being vile sinners, not only do we refuse to take
those sufferings upon us as a penance, but we do resist
even when God in His supreme mercy and wisdom
sendeth them upon us in order thereby to save us and
purge us of evil ; we do flee from them and refuse them
impatiently, murmuring and lamenting grievously against
them, eagerly seeking consolations and remedies whereby
we may be relieved from these tribulations. Oh wretched
86 THE BLESSED ANGELA
and truly miserable are we, who not only seek to escape
those worldly pains and afflictions which are the remedy
and cure for sin, but we do even refuse the assistance of
our most wise physician Jesus Christ. If the supreme
wisdom of God ordaineth that there should come a little
cold, we do immediately draw nigh unto the fire, and do
cover ourselves with many garments ; if it chance to be
hot or scorching, then we seek the cold ; if our head or
our stomach do hurt, we cry and weep and sigh and run
unto the physician ; we seek remedies, we lie softly in
bed, eat delicate food, and in order that the pains may be
relieved, we do weary God and the saints with constant
prayers, with promises and vows of fasting, pilgrimages,
and atonements. Thus merely that we may be spared
those pains and afflictions which are profitable unto us and
are sent from God, we do all these and many other things
which we would not do for the remission of our sins or
the good of our soul. If God doth further permit that
for our profit we should suffer adversity or injury at the
hands of some man, we are instantly troubled and moved
thereat, we grow angry and lament and do judge that
person wickedly, speaking evil against him, and if we can,
we do take revenge. Fleeing from harm and injury, we
do refuse as far as we are able all suffering, affliction, or
adversity which the Eternal God, our heavenly Physician,
hath sent unto us, and nothing will we endure with
patience or resignation.
How many things are done and how much money is
OF FOLIGNO 87
spent in order to avert those pains, afflictions, and ad
versities which God in His mercy sendeth or permitteth
to fall upon us ! It would doubtless be more salutary
and meritorious were we to accept and endure these things
willingly instead of choosing other penances and afflictions
for ourselves. It is better to wait for God and patiently
to bear that which He sendeth ; He is the heavenly
Physician who sendeth affliction and adversity to purge
and teach and make perfect the soul, and He knoweth
better than sick and ignorant man. Wherefore are those
afflictions and penances which we ourselves seek and
choose often, if not always, an excuse for vainglorious-
ness, but those which man is apparently forced to bear of
necessity and against his will are those which are sent by
divine dispensation, and those should be borne with great
patience and willingness, albeit their heavenly source is
hidden from him.
Wherefore do I say and counsel you, oh my children,
that ye shall endure cold and ice, heat and scorching,
vermin and sweatings, pains in the head or stomach or
other parts of the body (saving, however, that which
concerns the maintenance thereof), not being curious to
seek remedies, save in urgent necessity, for they hinder
the good of the soul. I say unto you, moreover, that
when God ordereth or permitteth poverty, the death
of friends, oppressions, persecutions and shame, beatings
and rapine to fall upon us, that we should not bewail our
selves ; but inasmuch as they are given and administered
88 THE BLESSED ANGELA
by the supreme Physician, our Saviour, we should not
only bear them with patience, but for His love and our
own great good we should accept them very willingly.
For if we do gladly and readily accept them of our own
free will, it is an act far more meritorious than if we
accepted them only to do penance, albeit of our own will.
Oh, wretched that we are, what more can we say ?
Not only do we seek to escape the pains, afflictions, and
adversities, sent unto us by a most wise and merciful
God (and like unto what He bore Himself), but we do
endeavour day and night to enjoy bodily luxury and
softness, diligently seeking worldly consolations and con
tinually begging for vain delights. Verily, this is not the
way of Jesus Christ, the Saviour of all. How shall a
miserable soul who is ever seeking consolation in the
world approach Him who is the way and the example of
suffering ? Of a truth, the wise soul who desireth to
live wisely should regard naught else in this world save
suffering ; yea, if it did gaze upon Jesus its Beloved and
possessed naught save one drop of love, it should seek for
no other gain and no other state in this world save His ;
that is to say, the state of pain, anguish, and tribulation.
And this should be its whole consolation, not only in
earthly, temporal, and bodily things, but in spiritual
things likewise.
OF FOLIGNO 89
CHAPTER XVII
OF HOW PLEASING UNTO GOD IS THE SERVICE OF
THE POOR, WHO SERVE FOR LOVE S SAKE WITHOUT
LOOKING FOR A REWARD
IN the service of God we should not always be thinking of
the spiritual consolations therein to be found. Can it be
supposed that when Mary, the mother of Jesus, beheld
her beloved Son upon the Cross, crying aloud and dying,
that she asked sweetness or consolation of Him in that
hour ? Assuredly not ; she accepted the anguish, bitter
ness, and pain, and such anguish should be likewise in our
souls. It is a sign of little love, yea, of great presumption,
if the soul should desire to feel in this world aught of
Christ save pain. Wherefore doth God doubtless take
greater pleasure in the service of the poor, who serve Him
faithfully without reward or benefit whatsoever, than in
that of the rich, who every day receive great rewards.
And those who serve Him for the sake of reaping spiritual
benefits, whose souls are fat and full of spiritual sweetness
which they derive from the service of God, who run unto
Him and serve Him for love s sake, these have not as
great merit as have those who run unto God and serve
Him likewise for love s sake, but without any consolation
whatsoever, indeed, rather with pain.
Thus, methinketh, doth the divine light which pro-
ceedeth from the life of Christ instruct me concerning the
90 THE BLESSED ANGELA
way whereby I may through suffering reach God and be
in God, namely, by that way whereon walked Jesus Christ
our Head. By that way must go hand and arm and foot
and all the other members ; and thus through worldly
poverty will the soul at last attain unto eternal riches ;
through scorn and shame will it attain unto supreme
honour and glory, and through a little penance (per
formed with grief and pain) will it come to possess the
greatest blessing with the greatest joy and consolation.
Nevertheless, the soul is bound to adore God for Him
self. For He is worthy of being infinitely loved and
served by all creatures with the utmost reverence, be
cause of His great and surpassing goodness, to whom be
honour and glory for ever and ever. Amen.
Glory, therefore, unto the omnipotent God, whom it
hath pleased to call us into being and create us in His
own likeness, we ourselves being nothing. To Him, the
all-merciful, be honour, power, and glory, for it hath
pleased Him to redeem and exalt us, we who were
miserable, wicked, lost, and damned because of the
sufferings, pain, contempt, and poverty which His Son
did endure.
Glory also unto the most merciful and pitiful God,
whose mercy and goodness was so unfailing that He did
give His kingdom unto miserable, unworthy sinners, in
order that man might without fail attain unto it.
Praise and glory, likewise, unto our most sweet God,
who of His pity did give us His kingdom, and make us to
OF FOLIGNO 91
gain the fellowship and enjoyment of Himself through
tribulation, pain, contempt, and poverty. If we were
able to purchase His kingdom with wealth, with gold,
silver, and precious stones, with luxury, knowledge, and
power, the kingdom of heaven could not be gained by all,
inasmuch as we are not all alike and do not all possess
these things. But it hath pleased Him to grant that
His kingdom may be gained with things all persons may
possess at all times and of which we may easily have an
abundance. For there is no person whatsoever who can
not be poor for love of Christ, and who cannot work and
do penance at least in his heart, and endure contempt.
Certain is it that no man can pass through this life with
out encountering some of these things, which, if he
beareth them patiently and cheerfully for Christ s sake,
will make him worthy of the kingdom of God.
Blessed be God, moreover, in that He hath not set the
long and heavy endurance of these things as the price
wherewith His kingdom may be gained, but only the
span of this life ; so that the eternal kingdom may verily
be bought with a moment of time. And surely, even
though we had to wait thousands of years and long
centuries for the love of God and such a kingdom, even
though they were years most grievous and bitter, yet
should we nevertheless accept them with boundless joy
and longing, with hands clasped in deepest gratitude !
How much more, therefore, should we rejoice for that
the merciful God hath ordained and permitted that the
92 THE BLESSED ANGELA
aforesaid things need be endured only for the brief space
of this our mortal life !
Blessed be God, who by His own word hath promised
unto us these gifts and blessings, appearing visibly unto
us in His own person to give us assurance thereof, and
confirming them by His example. Wherefore there re-
maineth no manner of doubt that with the brief labours,
afflictions, and penances of this short life we may gain His
kingdom ; for He hath directly promised it unto us, and
what is more, hath confirmed the promise by His own
example. He desired tribulation, and not otherwise than
through the endurance of supreme suffering and con
tempt did He wish to obtain possession of that kingdom
which was truly His by inheritance.
Come ye, oh my children, hasten unto the Cross of
Christ, take upon yourselves this pain, contempt, and
poverty, and enter with all your might into the Passion
of Christ, who so loved us that for our sakes, oh ye chil
dren of God, was He willing to suffer a most bitter and
ignominious death ; and He did this only that He might
thereby redeem us and furnish unto us an example of
how we should bear hard things for love of Him. Doubt
less the perfection and the true sign of sonship is to love
God and one s neighbour. And inasmuch as this holy
Man of Sorrows did so faithfully and purely love us that
He had no pity upon Himself, but wholly gave Himself
up to suffering for love of us, so doth He desire that His
lawful sons should likewise do, according as they are able.
OF FOLIGNO 93
Ye must know then, oh ye children of God, that this
Man of Sorrows doth continually bid me help and com
fort you. Ye must be faithful unto Him who was faithful
unto you, and in faithful love must ye be united with
your neighbour, for he who is faithful unto God will also
be faithful unto his neighbour. How greatly, purely, and
faithfully this holy Man of Sorrows hath loved us hath
been made clearly evident by His life, teaching, and death.
But because of our unbelief we perceive not that for our
sake He was born poor and despised, neither do we re
flect earnestly and continuously as we should upon His
grievous death, His hard life, and His sweet and most true
teaching. And because we do not entirely comprehend
these aforesaid divine and salutary things, we are not
dead either unto the world or unto sin, albeit He Him
self died in poverty, humility, and contempt. Who is
there in these days who will repay the sweet faith shown
unto us by the Son of God with even a little faith and
constancy ? Verily, we do thrust these things behind us
as though they had never been.
CHAPTER XVIII
AN EXHORTATION TO TAKE COMFORT AND TO FOLLOW
THE EXAMPLE OF PERFECTION SET FORTH BY CHRIST
THE CRUCIFIED
COME ye, oh my blessed children, and gaze on this Cross
and on Christ who died upon it for our sins, and weep
94 THE BLESSED ANGELA
with me because our countless iniquities were the cause
of so much suffering. And albeit ye have not offended
God as deeply as have I (who am all sin), yet weep ye none
the less, for it is not ye yourselves who have resisted sin,
but the grace of God which hath preserved and defended
you through the merits of the Cross of Christ. There
fore, ye saints and innocents, ye should not lament your
state less than do I, the sinner. For the greater the
grace which hath been vouchsafed unto you, the greater
is your debt ; and since ye have not been as thankful as
ye should be, ye have in some degree sullied your lives
and have lost somewhat of your purity. Wherefore
must ye all lament and weep and raise the eyes of your
minds unto that Cross ; because in gazing upon the Cross
(unto the which the soul cannot attain save by constant
prayer, as hath already been said) are we granted full
knowledge of our sins, we are overcome with grief and
contrition because of them, and are given the light of
profound humility. Of a certainty, when in gazing upon
the Cross the soul beholdeth all its sins in general and
each one in particular, and how for all together and each
in particular, Christ was crucified and afflicted, it is
overwhelmed with sadness and is thereby moved to
punish and reform itself, with all its members and its
senses.
Observe, then, ye sons of the blessed God, and behold
in Christ crucified the principal example of life, and
from Him learn true perfection. Behold the Book of
OF FOLIGNO 95
Life, namely, the life and death of Christ crucified, the
Man of Sorrows ; through gazing upon His Passion and
Cross the soul attaineth unto the knowledge of its sins,
and through profound humility unto knowledge of the
heart.
The soul doth likewise behold and know the multitude
of its sins, and how grievously it offendeth God in all its
members. Also doth it behold above it the manifesta
tion of divine mercy, that is to say, it perceiveth how
Christ crucified did endure cruel pain in all the members
of His body, because of the sins of each of our members.
Thus by means of the Cross it may reflect how greatly
and in what manner it hath offended God. Firstly, by
the head : man doth wash, comb, and anoint his head,
doing also divers other things to render himself pleasing
unto men, and then he perceiveth how because of this
his sin, Christ hath done penance in His own head and
hath borne grievous pains. To make reparation for
man s washing, combing, anointing, and twisting of his
hair, Christ s most holy head was shorn of its hair, it was
pierced by the crown of thorns, beaten with rods and
made all bloody with His blood. In like manner the
soul beholdeth the other members (as Christ Himself, as
though unwittingly, in certain visions and sayings doth
almost murmur and lament against us, counting over all
the members), and not only doth it behold the multitude
of sins committed by each member, but likewise the
grievousness thereof.
96 THE BLESSED ANGELA
Verily, when the soul meditateth upon the Cross the
infinite grievousness of sin is made plainly manifest ; then
doth it comprehend that its guilt could never have been
wiped away, its offences forgiven and its punishment re
mitted if Christ had not done such great penance for its
misdeeds, which is a surpassing great matter to think
upon. Moreover, the soul will read in this Book (more
clearly than in any other book whatsoever) of divine
justice and of how impossible it is for sin ever to remain
unpunished.
CHAPTER XIX
WHEREIN THE SOUL MAY SEE HOW THAT THE DIVINE
WISDOM HATH USED INFINITE CARE AND DILIGENCE
IN SAVING US THROUGH MERCY, YET NOT OFFENDING
AGAINST JUSTICE
THE soul doth also perceive how God the Father willed
that His Son should suffer the pains of death and the
torments of the Cross rather than that the sins of the
human race should remain unpunished. In this Book
doth it see, moreover, how infinite was the goodness and
pity of Christ ; He had such great compassion on us
that, perceiving that neither we ourselves nor any other
creature whatsoever could offer sufficient satisfaction for
our sins, He did Himself offer satisfaction for us in order
that we might not be left in damnation and torments
eternal.
OF FOLIGNO 97
Herein is seen the infinite will of God, and the infinite
care and diligence which He used in saving us and bring
ing us back unto the Father ; unto Him was it no great
thing to cause the death of His Son, provided He could
with justice give us eternal happiness and His most blessed
joy and fellowship. Herein is seen, moreover, His in
finite wisdom, how by ineffable and unthinkable means
(namely, by that death suffered with infinite mercy), He
was able to do good unto all creatures, to save and exalt
them, without doing anything whatsoever contrary unto
His own justice, or in any wise lessening His divinity.
The seducer and murderer of our race had led us away
from the straight path, but He, true God and true Man,
overcame him upon the Cross and saved us. Even whilst
He was held to be dying and helpless, He did quicken all
things and destroy death for us all, and through His
torments and sufferings He prepared delights, joy, and
glory for the whole world, and thereby procured for
it glory everlasting. Through the agony of the Cross
(which unto men seemed but foolish), He did confound
all the wisdom of this world and make manifest the
divine wisdom. These, and an infinitude of other things,
albeit indescribable, are made manifest by the Cross unto
whosoever will intelligently consider them with the help
of God s grace.
In this Book the soul further beholdeth the infinite
meekness of Christ, who, when He was slain, cursed not
nor sought vengeance, but in return for the sin and great
G
98 THE BLESSED ANGELA
injury committed against Him, did promise eternal glory
unto those same sinners who crucified Him.
Upon the Cross doth the soul likewise behold the in
finite humility of Christ, than which none can be greater,
seeing that He, the King of Glory, suffered so vile and
ignominious a death. It beholdeth how the torments
of the Cross procured for us liberation and redemption
from hell, the gaining of Paradise and reconciliation
with the Father. They did likewise furnish us with an
example and instruction in virtue and in steadfastness
against enemies, and obtained for us the reward of ever
lasting joy. And in this way alone can we wretched
sinners be saved.
Wherefore is it plain that we may read an infinity of
things in this blessed Book, because verily it is the Book
of Jesus Christ, the infallible Truth, to whom be glory
for ever and ever. Amen.
CHAPTER XX
OF PRAYER, OF THE WHICH THERE ARE THREE KINDS,
CORPORAL, MENTAL, AND SUPERNATURAL, OUTSIDE OF
WHICH IT IS NOT POSSIBLE TO FIND GOD
FORASMUCH, therefore, as the knowledge of God uncreate
and of Christ crucified is needful, and seeing that without
it we cannot transform our minds in His love, it behoveth
us to read diligently in that aforesaid Book of Life, that
OF FOLIGNO 99
is to say, the life and death of Jesus Christ. And whereas
this reading, or rather knowledge, cannot possibly be ac
quired without devout, pure, humble, fervent, attentive,
and constant prayer (not with the lips alone, but with
the heart and mind and all the strength), something must
be said of prayer, as well as of the Book of Life.
It is through prayer and in prayer that we find God.
There are divers kinds of prayer, but in these three kinds
alone is God to be found. The first is corporal, the
second mental, and the third supernatural.
Corporal prayer is that which is always accompanied by
the sound of words and by bodily exercises, such as kneel
ing down, asking pardon, and bowing oneself. This kind
do I continually perform ; and the reason thereof is,
that, desiring to exercise myself in mental prayer, I was
sometimes deceived and hindered therefrom by idleness
and sleep, and did thus lose time. For this reason do I
exercise myself in corporal prayer, and this corporal
prayer leadeth me unto the mental. But this must be
done very attentively. Therefore when thou sayest the
Paternoster, thou must consider well that which thou
sayest, and not repeat it in haste in order to say it a
certain number of times, as do those vain women who
perform good deeds for a reward.
Mental prayer is when the meditation of God filleth
the mind so entirely that it thinketh on naught else save
on God. But when some other reflection entereth into
the mind it asketh not that it should be mental prayer
TOO THE BLESSED ANGELA
because that prayer doth hinder the tongue from per
forming its office and it cannot speak. So completely is
the mind filled with God that it can concern itself with
naught else, neither think of anything save of God.
Hence from this mental prayer proceedeth the super
natural.
Supernatural prayer is that during which the soul is so
exalted by this knowledge, or meditation, or fulness of
God that it is uplifted above its own nature and under-
standeth more of God than it otherwise could naturally.
And understanding, it knoweth ; but that which it
knoweth it cannot explain, because all that it perceiveth
and feeleth is above its own nature.
In these three degrees of prayer, therefore, man
learneth to know God and himself. And knowing Him,
he loveth Him, and loving Him he.desireth to possess
Him ; and this is the sign of love, for he who loveth not
only a part of himself, but the whole, transformeth him
self in the thing beloved.
But because this transformation endureth not for ever,
the soul seeketh and examineth all other means whereby
it may transform itself in its Beloved, in order that this
union may be repeated. Wherefore must it be known
that the divine wisdom hath ordered all things and given
unto each its appointed place. For this reason hath the
ineffable wisdom ordained that no man should attain unto
mental prayer who hath not previously exercised himself
in corporal prayer, neither doth it permit the super-
OF FOLIGNO 101
natural to be vouchsafed unto any person who hath not
first performed both corporal and mental prayer.
This orderly wisdom doth further desire that the
prayers set apart for certain hours should be offered at
the hours appointed, as is seemly and due. Excepting
only if we be so hindered by the great joy of mental
or supernatural prayer that the tongue is absolved from
performing its office, or if because of grievous infirmity
we are not able. In such a case satisfaction may be
offered, if possible, in mental quiet, with solitude and
bodily solicitude, according as we are able. And God
doth further desire that when we pray, we should do so
with our whole attention.
CHAPTER XXI
HOW THE HEART MUST BE GIVEN WHOLLY UNTO
PRAYER AND NOT UNTO OTHER EXERCISES
WHEN we pray we must keep our whole hearts fixed
thereon, for if our hearts be divided we lose the fruit of
true prayer. In all other exercises that we perform, such
as eating and drinking and other actions, it is not needful
that we should be so single-minded, nor that we should
perform them with our whole hearts and bodies. But
these things do we only perform outwardly, whereas we
must give our hearts wholly unto God if we desire to
102 THE BLESSED ANGELA
profit by the fruits of true prayer and not to lose them
utterly. The reason wherefore we are tempted during
prayer is because our hearts are not wholly given unto
God.
Pray, therefore, and pray often, because the more often
thou prayest the more wilt thou be enlightened and the
more deeply and clearly and nobly wilt thou perceive the
supreme Good, and that which is supremely good, and
the more deeply and excellently thou perceivest it the
more wilt thou love it, and the more thou lovest it the
more wilt thou delight in it and be able to comprehend
it. Then wilt thou attain unto the fulness of light, and
wilt thou know that which heretofore thou couldst not
know.
An example of this most glorious prayer and of the
doctrine and form thereof, and of how we should earnestly
persevere in this same prayer, is given unto us in Jesus
Christ, who hath taught us both by words and deeds to
pray in divers ways. By words did He teach us when He
said unto His disciples, " Watch and pray, that ye enter
not into temptation." And in like manner in many
other parts of the Holy Gospel thou wilt find how He
instructed us in this venerable act of prayer, the which,
as He hath signified unto all, He holdeth most dear.
Thus hath He many times admonished us upon this
matter, as one who truly loveth us and desireth our good.
x\nd no excuse remaineth unto us, for inasmuch as He
said, " Ask and ye shall receive," the result of our prayer
OF FOLIGNO 103
doth depend upon ourselves. He desireth also that we
should pray unto Him in order that, moved and drawn
thereto by His example, we may love this above all other
things.
The Gospel saith that when He did pray for a great
while the sweat ran down upon the ground like unto
drops of blood. Wherefore hold thou this example of
prayer ever before thine eyes, and see that thou followest
it closely, seeing that He prayed not for Himself, but for
thee.
There was also that prayer of supplication when He
said, " Father, if it be possible, let this cup pass from Me ;
nevertheless, not My will but Thine be done."
CHAPTER XXII
HOW THAT WE SHOULD SUBMIT OUR WILLS UNTO THE
WILL OF GOD, AND HOW THAT PRAYER IS NECESSARY
FOR THE OBTAINING OF ALL MERCIES
THOU seest, therefore, that when our Saviour Christ
prayed, He did submit His will unto that of the Father.
Do thou follow His example. Afterwards He prayed
again when He said, " Father, into Thy hands I
commit My spirit." But wherefore should I repeat
more things, seeing that His whole life was a prayer, in
asmuch as He was continually engaged in making known
io 4 THE BLESSED ANGELA
and manifesting both God and Himself. Shall we say-
that Christ prayed in vain ? Then wherefore art thou
neglectful, seeing that nothing is obtained without
prayer ? Forasmuch as Christ, true God and Man,
prayed not for Himself, but that thou mightest have an
example of true prayer, it is needful that thou shouldst
pray if thou desirest aught. For without prayer canst
thou obtain nothing. If He who was actually God would
accept nothing without having prayed and asked for it,
how darest thou, miserable creature, hope to receive
without supplication and prayer ?
Now thou knowest well that without the divine light
and grace none are saved ; through the divine light doth
man start out and progress upon the right way. There
fore if thou desirest this divine light thou must pray ;
and if thou hast begun to make progress and desirest
the light to be increased in thee, thou must pray ;
and if thou hast attained unto the highest perfection and
desirest to be yet more enlightened in order that thou
mayest remain in that state, thou must pray. Pray, if
thou desirest faith ; pray if thou desirest hope ; pray
if thou desirest charity, or poverty, or obedience, or
chastity ; pray if thou desirest any virtue whatsoever.
The way in which thou must pray is this : thou must
read the Book of the Life of Christ Jesus, which life was
poverty, suffering, contempt, and true obedience. When
thou shalt be fully entered into this life and shalt have
profited thereby, thou wilt be afflicted by many tribula-
OF FOLIGNO 105
tions of the world, the flesh, and the devil. In many
divers ways will they molest thee and horribly persecute
thee, and if thou wilt overcome thou must pray. When
thy soul desireth to pray it behoveth thee to be both
mentally and bodily clean, and thou must bethink thyself
well of all the evil and the good which thou hast done,
examining the intention of thy good deeds, thy fastings,
prayers, tears, and other things, and reflecting how that
thou hast done but little of God s work, and even that
little without reverence and faultily, and hast done evil
with great diligence. Confess thy sins and acknowledge
them readily, repenting of them abundantly. And
through this confession of the heart and contrition of
the soul thou wilt find cleanliness, and thus wilt thou
pray like unto the publican and not like unto the Pharisee,
and by prayer thou shalt be enlightened.
All who desire to receive the Holy Spirit must pray ;
for on the day of Pentecost the Holy Spirit descended
not upon the disciples save when they were at prayer.
CHAPTER XXIII
THE GREATER THE TEMPTATION, THE GREATER MUST
BE LIKEWISE THE PERSEVERANCE IN PRAYER
WATCH and pray, therefore, that thou givest no ad
vantage unto the adversaries who continually surround
io6 THE BLESSED ANGELA
thee ; for when them ceasest to pray, thou givest place
unto the enemy. Therefore, the more thou art tempted
the more must thou persevere in prayer. Sometimes,
however, prayer is the cause of thy being tempted, as
when demons do endeavour to hinder it. But take no
heed of aught save of prayer, so that thou mayest always
be worthy of being freed from temptation. For through
prayer art thou enlightened, through prayer art thou set
free from temptation, through prayer art thou cleansed,
and through prayer art thou united with God. Prayer
is nothing else save the manifestation of God and of
oneself, and this manifestation is perfect and true humilia
tion, for humility consisteth in the soul, beholding God
and itself as it should. Then is the soul in a state of
deep humility, and the deeper the humility the greater
is the divine grace which springeth therefrom and in-
creaseth there.
The more the divine grace humbleth the soul, the more
quickly doth this same grace increase and spring afresh
out of the depths of that humility. And the more the
grace increaseth the more deeply doth the soul abase
itself in true humility through the continuance of true
prayer. Thus do grace and light divine grow ever
within the soul, and the soul is ever prostrate in true
humility, duly reading and meditating upon this Life
of Christ.
Man s perfection consisteth in knowing the greatness of
God and his own nothingness. But how he attaineth
OF FOLIGNO 107
unto this through gazing upon that Book of Life hath
already been said. Therefore, oh my son, cast away
from thee all slothfulness and negligence. I certainly
desire thee, oh my son, and do exhort thee, that thou
watchest and prayest no less and dost no fewer good
works when thou art deprived of the grace and fervour
of devotion than in times when thou obtainest that
grace of devotion. Verily it is pleasing unto God if, in
the fervour of grace, thou dost pray and watch, labour
and perform other good works.
In all ways pleasing and acceptable unto God, oh my
son, is thy sacrifice when, grace and fervour being with
held from thee, thou dost watch and pray, and do good
works no less than when thou didst enjoy grace. Where
fore, my son, if the divine fervour and ardour doth
sometimes constrain thee to watch, pray, and offer praise,
do it with all thy might whilst the fire burneth within
thee.
When it so happeneth that God depriveth thee of
warmth and fervour (whether because of thine own fault,
as is most often the case, or whether for the augmenting
and strengthening of grace in thee), thou must neverthe
less watch, pray, and do good works as heretofore. And
if temptation or tribulation (whereby the children of
God are purged and punished) should fall upon thee and
grace and fervour be withheld, do thou endeavour none
the less to perform the aforesaid good works and strive
that thou mayest overcome. Keep thyself in subjection
io8 THE BLESSED ANGELA
by constant prayers, vigils, tears, and importunities, so
that God in His mercy will at last give thee back
thy warmth and fervour. Do thy part, for God will
assuredly do His.
Constant, ready, and insistent prayer is very acceptable
unto God. Therefore do thou persevere in prayer, and
concern not thyself with other occupations immediately
when thou beginnest to feel more than commonly filled
with God. And see that thou givest not thyself unto
any occupation or thought before thou hast learnt to
separate thyself from all others. Take heed likewise unto
thy fervours and thy spirit, which rusheth forward eagerly
before thou canst follow it. Inquire and see the be
ginning, middle, and end of the road it would take, and
thou shalt follow it only so far as it keepeth unto the
way of the Book of Life. And take heed of those who
say they have the spirit of liberty, for they do openly
oppose the Book of the Life of Christ, the which is
written according to the law, He being the founder of
the law, who liveth for ever and ever. Amen.
CHAPTER XXIV
OF THE HUMILITY AND EXAMPLE OF CHRIST
THE CRUCIFIED
VAIN is all prayer without humility ; for, after prayer,
humility is the thing most needful unto man. Behold
OF FOLIGNO 109
then, ye blessed sons of God, the example of humility
furnished unto us in Christ crucified, and herein may
ye see the form of all perfection. Behold His life
and hearken unto His teaching, which was set forth
not in words only but in actual works and fortified
with marvellous virtues, and therefore endeavour with
your whole minds and energy to follow in His steps.
He who was in the form of God did abandon His own
nature and take the form of a servant, humbling Himself
and rendering obedience even unto death upon the Cross.
Truly, He doth offer Himself unto us as an example of
humility, ofttimes advising us to take heed unto ourselves,
saying, " Learn of Me " (Quia mitis sum et bumilis corde,
which is to say, " I am meek and lowly of heart ").
Oh my sons, take heed now and see, and with wisdom
reflect upon, the depth and profitableness of His teaching,
the sublimity and worth of His instruction, whence it
springeth and whereon it is founded. " Learn of Me,"
He saith, " and not of the angels or disciples, but of Me
whose humility is all the greater because My majesty is
more sublime." He asketh us not to learn fasting of
Him, albeit He fasted forty days for an example unto
us ; neither doth He ask us to reject the world and live
in poverty, albeit He lived in poverty and bade His
followers do likewise ; neither doth He ask us to learn of
Him how He made the heavens, or performed miracles, or
other similar things. This only saith He, " I am meek
and lowly of heart," as though He would say, "If by
i io THE BLESSED ANGELA
word and deed I have not shown you an example of
humility, believe Me not."
Yet another time did He set us an example of humility
and bid us do likewise and obey Him. For after that He
had washed the disciples feet with His own hands, He
said : " Know ye what I have done unto you ? If I then,
your Lord and Master, have washed your feet, ye also
ought to wash one another s feet. I have given you an
example, that ye should do as I have done to you. Verily
I say unto you, the servant is not greater than his lord.
If ye know these things, happy are ye if ye do them."
The Saviour of the world hath verily shown meekness
and lowliness of heart to be the root and foundation of
all virtue. Thus, neither abstinence nor the hardship of
fasting, nor poverty, nor vileness of raiment, nor outward
show of good works, nor the performing of miracles can
avail aught without humility of heart. United with
that, abstinence would be blessed and right, then would
hardship and poorness of raiment be blessed, and living
and stable would be the works builded upon this founda
tion.
This lowliness of heart is mother of all the virtues,
whence springeth even the exercising of these virtues,
as the trunk and branches spring from the root. So
precious is this virtue of humility and so firm its founda
tion (upon which is built up the whole perfection of the
spiritual life), that the Lord did especially desire that
we should learn it direct of Him. And inasmuch as it
OF FOLIGNO in
is the root and the safeguard of all virtues, the Virgin
Mary, forgetful of all the other virtues of body and soul
which she possessed, did trust only in this one, affirming
that God was made man of her expressly because of her
lowliness of heart, saying, " For He hath regarded the low
estate of His handmaiden, for behold, from henceforth
all generations shall call me blessed."
In this humility must ye build your foundations, oh
my sons, and in all ways establish yourselves, in order
that ye may show yourselves as members joined unto the
Head by a natural unity and in Him find true peace,
unto the which no soul can attain excepting it be founded
in this humility, without which all those virtues whereby
we strive after God are as nothing.
CHAPTER XXV
OF HOW GREATLY TRUE HUMILITY QUICKENETH THE
UNDERSTANDING OF THE SOUL IN KNOWING ITS OWN
VILENESS AND THE DIVINE GOODNESS
THIS lowliness of heart which Christ desired that we
should learn of Him, oh my beloved, is a certain mar
vellous and clear light which doth open and quicken the
soul in knowing its own vileness and nothingness and
the greatness of the divine goodness. The better a man
perceiveth all this the more perfect will be his knowledge
ii2 THE BLESSED ANGELA
of himself. Therefore, perceiving and knowing himself
to be nothing and empty of all good, he will more
earnestly offer praise and prayer unto the majesty of the
divine goodness which he seeth and comprehendeth
through this humility, and here is virtue born in him
through the grace sent him of God.
The greatest and chief of all virtues is charity, which
is love towards God and one s neighbour. And this love
springeth from that light ; for when the soul perceiveth
itself to be nothing, and God inclined towards such vile
nothingness and abasing Himself and uniting Himself
thereunto, it doth so violently burn with love for Him
that through this burning love it is made one with God.
And being thus transformed by love, what creature is
there who would not love unto the utmost of his power ?
Verily the soul thus transformed through love of its
Creator loveth all creatures created by Him according as
is seemly ; for it perceiveth God in all His creatures,
and beholdeth how greatly He loveth them. The soul
rejoiceth thereat and at the good fortune of its neigh
bour, and grieveth and lamenteth at his evil fortune ; and
being kindly disposed it presumeth not to judge him or
despise him when misfortune falleth upon him. For,
illumined by the aforesaid light, it beholdeth itself and
knoweth itself to be in a plight as bad or even worse
than that which hath befallen its neighbour. And if the
soul is not fallen, yet it knoweth that it had no power of
itself to resist, but that it had been helped by the grace
OF FOLIGNO 113
which upholdeth it and comforteth it against evil and
temptation, or even removeth the temptation. Where
fore it judgeth no man, but rather doth it humiliate
itself the more ; for, seeing the defects of its neighbour,
it looketh unto itself and perceiveth clearly that if it had
not been upheld by God it would have fallen into those
same evils even more easily than did its neighbour.
And beholding the bodily ills suffered by its neighbour,
by the strength of its love it feeleth them to be likewise
its own and hath compassion on him, as saith the apostle,
" Who is there that hath an infirmity and I have it not ? "
What I have said of love which hath its origin in the
root of humility, may likewise be said of faith, of hope,
and of all the virtues, which, according unto their several
natures, are founded upon humility, and of which we will
now speak one by one.
Faith is born of humility, for knowing itself to be
nothing, and lacking in all divine things, it believeth
what is told unto it according unto our faith. Per
ceiving through its humility, moreover, that it hath no
power of itself and is not able by its own power to achieve
aught, it putteth its hope in God. It is thus likewise
with the other virtues, of the which ye can better think
for yourselves, taught by divine obedience, than by seeing
them put down in any writing whatsoever.
I say unto you, therefore, that ye must lay firm hold
of this virtue and see that it increase within you ; be
cause unto him who is truly rooted in humility is given
H
1 1 4 THE BLESSED ANGELA
angelic conversation, pure, holy, and peaceful. Because,
also, this precious virtue of humility rendereth the soul
kindly unto all, welcome and loving, and especially unto
the elect of God who have to be converted. These are
given us for an example and a light, for through their
meekness they are the more easily converted. And that
man may enjoy inward peace let him not be disturbed
by any adversity whatsoever, so that he say truly with the
apostle, " Who shall separate us from the love of Christ ? "
Quis separabit nos a charitate Chris ti ?
Oh my sons, cease not from searching until ye shall
have found that foundation without which all works fall
into ruin and none can make progress upon the way of
God. This search is verily important and needful, in
asmuch as without humility all other virtues are nothing
worth. Hearken unto the desire of the eternal King,
Jesus Christ, who hath so ardently prayed you that ye
should learn this virtue of Him. Rest upon this founda
tion and reflect upon your own vileness and nothingness.
Hearken unto the wish of the eternal Truth and Wisdom,
who concealeth the value of humility from the wise of
this world and revealeth it unto babes, preaching it and
showing it forth in examples.
My desire after which I do hunger and thirst is that ye
should plunge yourselves into the depths of the divine
goodness, for if ye trust in the immensity thereof and
have a knowledge of yourselves, ye will possess a solid
foundation in humility. Then will ye not be so inclined
OF FOLIGNO 115
to strife and contention, but ye will be rather as the
deaf who hear not, and as the dumb who open not their
mouths, and in consequence thereof ye will be true
members of Christ, of whom the apostle saith that they
enter not into strife or any contest of the flesh.
Of how many good things is this humility the cause !
Those who are filled with it are cairn, quiet, pleasing
unto God and abounding in grace, and this are they be
cause of their inward and outward peacefulness. When
they hear any hard thing spoken against themselves or
against some truth, they seek not to excuse themselves
but only answer briefly and with a low voice, even unto
those who do falsely accuse them, and they will confess
their ignorance and be ready to give way rather than
contend.
CHAPTER XXVI
HOW HUMILITY DOTH CAUSE US TO SEE THE MULTI
TUDE OF OUR SINS AND THAT AN HUMBLE LIFE DOTH
WORK CONTRARY TO THEM
THIS silence proceedeth from naught else save from that
twofold overwhelming, namely, by the divine immensity
and its own vileness ; and the soul is thus overwhelmed
in the aforesaid light of humility.
But, I pray ye, where is this humility ? Where is this
vileness ? Where is this light ? Where is this silence,
ii6 THE BLESSED ANGELA
and by what may we attain unto these aforesaid things ?
Of a certainty we may attain unto them by fervent, pure,
constant, and earnest prayer and by reading the Book of
the Life of Jesus Christ, that is, reflecting upon His life
and death. And when the soul reflecteth upon His suffer
ings, it is given unto it to know the multitude of its sins
and how it hath offended God with all its members, and
it humbleth itself in consequence, as hath already been
said.
Wherefore do I pray you that ye be always of one mind,
that there be no divisions or sects amongst you, but that in
your souls there be that which maketh all discord to agree
under one will ; and this is lowliness. Lowliness regardeth
not any sufficiency of knowledge or of common sense, but
only inclineth the soul to perceive its faults and wretched
ness, to make accusation and judgment against itself in
order to convince itself of its own sins that it may en
deavour to remedy them. Lowliness doth not hold itself
to be superior to any, neither persuadeth any to think
themselves superior to others ; it doth not make men im
portant or contentious of speech, albeit its life offendeth
all who are opposed unto this simplicity.
Therefore, oh my children, I do desire that your lives,
your tongues silent in this lowliness of babes, and the zeal
of your discreet compassion should be as a clear mirror
unto the adversaries of this life. Oh my beloved, if I
should hear it said of you that lowliness had made you to
be of one heart and one mind, my soul would be at peace
OF FOLIGNO 117
concerning you ! And of a certainty I perceive not how
ye can be pleasing unto God if ye are not thus united.
Forgive my presumption, oh my children, which hath
impelled me to urge you unto the virtue of humility, for
it is through zeal and because of your love that I have
thus spoken.
I ; CHAPTER XXVII
OF CHARITY, AND HOW THAT WE SHOULD FEAR OUR
LOVE IS NOT OF THE TRUE KIND AND DOTH NOT
FULFIL THE CONDITIONS NEEDFUL
CHARITY and the love of God is the greatest of all virtues ;
without it prayer is of no account, neither pleasing unto
God, and all the other virtues are without profit whatso
ever. That ye may believe this is true, hearken unto the
Book of the Life of Jesus Christ, which saith, " If thou
bring thy gift to the altar and there rememberest that
thy brother hath aught against thee, leave there thy gift
before the altar and go thy way and first be reconciled to
thy brother." For the gift of prayer is nothing worth if
it be not offered in the bonds of charity. Moreover,
when in the Lord s prayer we are taught to ask for the re
mission of our sins, " Forgive us our trespasses as we for
give them that trespass against us," it meaneth that our
debts will be forgiven us in prayer according as we have
forgiven our brothers the injuries and offences they com-
ii8 THE BLESSED ANGELA
mitted against us, and if we forgive them we shall attain
unto the state of charity in unity.
Know ye, my children, that like as love containeth all
worth and goodness, so hate containeth all unworthiness,
sin, and evil. Wherefore, my dear children, there is
nothing in this world, neither man nor devil nor any
other thing, which I do fear as greatly as I fear love.
For love penetrateth the soul more than any other thing,
neither is there anything which doth so fill the mind and
the whole heart as doth love ; so that if the soul hath not
the arms wherewith to protect itself, it may easily fall
into evil and suffer great ruin. I am not speaking here
of wrongful love, the which must be eschewed by all and
shunned as a thing perilous and diabolical, but I am
speaking of good and spiritual love, such as existeth be
twixt God and the soul, or betwixt one neighbour and
another.
That this is true is plainly proved. For if the love
which the soul beareth unto God be not armed with
great wisdom and discretion, but moveth with undue
fervour, then doth it either presently cease, or it is
deceived, or it tendeth unto some unseemly end. For
things wherein is no order are neither good nor healthful ;
and for this reason are there many persons who believe
they are filled with the love of God, whereas they are
filled with hatred of Him and do love instead the world,
the flesh, and the devil.
When, therefore, any man loveth God because He can
OF FOLIGNO 119
save him from bodily infirmities and tribulations and
from temporal perils, he loveth himself and God in a
manner unbefitting, placing himself before God, who
should be loved before all other things. One man loveth
everything for himself and thus maketh a god of himself
and his own heart, not loving God save for his own sake.
Another loveth all worldly things for himself and for the
profit of himself and his body ; he loveth his kindred for
his own profit and for the honour which they do him.
He loveth men, and saintly and spiritual persons in order
that he may cover himself with the mantle of their
holiness, albeit He loveth them not for their goodness.
Verily, such love is not pure, because the fruit thereof is
the delighting of the flesh and the body, with all manner
of vice and concupiscence. Others are there who love
bodily attainments and talents, and would know how to
read and sing for the pleasure of others. They delight,
moreover, in great and profound learning, in order that
in argument they may overcome learnedly and with
much reasoning ; yet not out of charity, but that they
may with pride correct others and be exalted in their eyes.
There are also some who believe they love God, and
who do love Him, but with a feeble and imperfect love.
These love God in order that He may forgive them their
trespasses and liberate them from hell and give them
the glory of Paradise, and not because of His goodness.
Others love God for the sake of having divine consolation
and sweetness, spiritual thoughts, and delights. Others
120 THE BLESSED ANGELA
love Him in order that He may love them. Some love
their kindred and friends from a desire that they should
be spiritual and good, that they may not be ashamed
because of them, but may derive profit and honour.
Some love God in order that He may give them under
standing, knowledge, and intelligence of books, and that
they may be able to speak spiritually, yet not for the
honour and profit of others, but that they themselves
may be more loved and honoured. They love to be
spiritual that they may be esteemed spiritual and be be
loved of the spiritually minded, but it is for their own
spiritual honour and profit that they do this. They love
to be poor, patient, obedient, and outwardly humble and
virtuous, in order that they may appear more virtuous
than other persons, desiring that none may seem better
than themselves, or even approach unto their perfection.
And inasmuch as they desire to have none equal unto
them, they are in this matter like unto Lucifer, who
desired that no creature should be equal unto him.
Others there are who desire that their fame should be
noised abroad in order that they may be commended
as saints alike by good and evil persons. They do praise
both those who are spiritual and those who are not, in
order that they may not be accused of judging boldly.
Some do love the devout persons who come unto them
with a spiritual and perfect love, wholly loving them in
God. Nevertheless, this love doth sometimes increase
too greatly, and if it be not armed with the weapons of
OF FOLIGNO 121
discretion it turneth unto evil. Sometimes it becometh
carnal love and unprofitable ; then is it very hurtful for
them to converse together and they do uselessly lose their
time, inasmuch as their hearts are united in an unseemly
bond. This love increaseth and ever desireth the pre
sence of the beloved, and falleth sick if it hath it not.
And if the beloved is there, the love groweth too great
and the lover becometh one with the beloved, so that
what pleaseth one pleaseth likewise the other, and what
displeaseth one displeaseth the other. Therefore, if the
soul be not so fortified that it can control the ardour of
this love, which ever increaseth and hath not perfect order
or discretion, it must needs fall at last into disorder.
And if when this disorder cometh about, the beloved
hath not the aforesaid weapons for protection, and is
likewise wounded by the sword of love, then is it very
much more dangerous, because they do then begin to dis
close their secrets one unto the other. Amongst other
things, they disclose how greatly they love each other,
saying one unto the other, " There is no person in all the
world whom I so greatly love, nor whom I do bear so
entirely in mine heart." These and many other things
do they say, because they must needs speak of that which
they feel.
Thus they still desire to love each other for devotion s
sake and for the spiritual profit which they believe they
do obtain from such love, but they are in peril of
being tempted unto unlawful things which might be
122 THE BLESSED ANGELA
occasioned by their love. At first, reason doth dissuade
them therefrom, for as yet it hath not been entirely
overcome by love ; but love groweth and reason beginneth
to be obscured and the spirit is weakened and commenceth
to believe that it is no sin and in no wise hurtful unto the
soul to touch the thing beloved. Wherefore doth it
permit this, and so doth it begin to do wrong and to fall
from the state of perfection little by little, as reason is
obscured by love. And according as it sinketh it be
ginneth to esteem as naught those things which are
dangerous, and to say, " This may we do, for we mean no
evil and it is not a great sin." So gradually these things
come to be considered lawful, and, the love increasing
more and more, one submitteth entirely unto the will of
the other, each doing what the other desireth and not
opposing any reason to the contrary. Hence it followeth
that the lover obtaineth all his desire, and because of the
aforesaid disorder he cannot refuse if he be invited unto
evil-doing ; and if he be not invited then doth he invite,
knowing that it is pleasing unto the beloved.
Then do they refrain from prayer, from abstinence,
from solitude, and from all the other virtues which they
did formerly practice, imitating divine love in this most
miserable worldly love. And sometimes this love in-
creaseth to such a degree that neither the words nor the
presence of the beloved do give the satisfaction they did
at first. But loving more ardently, each desireth to know
if the beloved be wounded by the sword of love as deeply
OF FOLIGNO 123
as is the lover, and then it is that they fall into peril.
Then are they confident and sure one of the other, and
because they are satisfied neither with words nor with
presence, both lover and beloved are inclined unto all
evil.
For this reason do I say that I fear love more than all
things, for herein are all evils committed. Wherefore
take ye heed thereof, as of a serpent.
Because of evil love, therefore, do I fear good love
betwixt one person and another, for good love oft turneth
into evil in the aforesaid manner.
CHAPTER XXVIII
THE SOUL IS UNITED WITH GOD IN THREE SEVERAL
WAYS, WHEREBY IT IS FURNISHED WITH A WEAPON
TO CONTROL THE LOVE OF GOD AND OF ITS
NEIGHBOUR
IF the love of God be not directed with discretion and
protected by its weapons, it turneth unto evil. The
weapons wherewith the good love of God and one s
neighbour may be controlled are given unto man in the
transformation of the soul.
Now this transformation is a threefold one : some
times the soul is transformed in the will of God, some
times with God, and sometimes within God and God
within it.
i2 4 THE BLESSED ANGELA
The first transformation is when the soul useth all its
endeavour to imitate the life of Christ crucified, for herein
is made manifest the will of God Himself.
The second is when the soul is united unto God and
loveth God ; not only because it so willeth, but because
it hath great knowledge and joy of God, the which, how
ever, it is able to explain and set forth in words.
The third is when the soul is so entirely made one
with God and God with it, that it knoweth and enjoyeth
with God the most high things, the which cannot possibly
be set forth in words, nor imagined save by him who
feeleth them.
Therefore, the first doth not control the love of lovers
as perfectly as it should (albeit it hath much control),
because it can still be deceived. The second, if it be
very alert, is sufficient to control love. But the third is
supreme in the ruling of love, because this third, together
with the second, is perfectly instilled into the soul and
is given unto it by grace. And this third and the second
(albeit not perfect), do nevertheless produce certain
wisdom by means of which the soul is enabled to control
both the love of God and of the soul. For the know
ledge and the sweetness and the fervour which came
of the grace of God do so rule the soul and fill it with
this wisdom that love endureth and doth continue as it
began, and doth not show itself forth as an example with
laughter and dancing or other like gestures.
In like manner doth it behave wisely and soberly in the
OF FOLIGNO 125
love of neighbour or penitent, showing when and how we
must condescend unto our neighbour and when not.
It is assuredly in its union with God that the soul doth
acquire the aforesaid knowledge with a certain maturity
and gravity of wisdom, with fair discretion and enlighten
ment, so that with these things the soul is enabled so to
control the love of God and its neighbour, that it can
neither be deceived nor can it fall.
Whosoever doth not feel himself to be filled with this
wisdom should never unite himself in cordial and singular
love with any person whatsoever, however much he might
do it for God s sake, and with good intentions of avoiding
those perils which do proceed from such love. Neither
should any man ally himself with any one for love s sake,
unless he hath first learnt those things whereby he is
enabled to separate himself easily from any person when
ever he shall choose.
CHAPTER XXIX
OF THE VARIOUS PROPERTIES OF LOVE
IN order to understand how the aforesaid wisdom ruleth
the love of God, ye must know that love hath various
properties. Firstly, it maketh tender ; secondly, it
maketh sick ; and thirdly, it maketh strong.
When the soul feeleth divine love it crieth aloud and
maketh a noise like unto a stone which is placed in a
126 THE BLESSED ANGELA
furnace to be turned into lime. If the stone be touched
by the fire it cracketh noisily, but if it be baked it maketh
no noise. Thus the soul doth in the beginning seek
divine consolation, but when it hath been overwhelmed
thereby, it groweth weak and crieth out against God,
lamenting and saying, " Lord, why hast Thou sent this
weakness upon me ? "
Great audacity, however, is born of that assurance
which the soul hath of God. It knoweth of a certainty
that God loveth it deeply and doth sometimes favour it
by giving it marvellous and ineffable consolations ; but
these must not be demanded with importunity. Never
theless, if God giveth them they are not to be refused, for
they draw the soul nigh unto the beloved, they are its
food, they do cure its weariness, and through them is
it uplifted and drawn unto seeking, loving, and being
united with its beloved.
In this state is the soul contented with consolations,
but through the deprivation thereof doth love increase
and begin to seek for the beloved. And when it findeth
him not it falleth sick and is no more contented with
consolations, because it seeketh its beloved alone. And
the more consolation, knowledge, and other such things
that it hath, the more doth love increase, and the more
sick and weary doth it become if it be not in the presence
of its beloved.
But when the soul is united and placed in the seat of
truth, which truth is the seat of the soul, it crieth no
OF FOLIGNO 127
more, neither doth it murmur against God ; it groweth
no more weak, nor falleth sick, but is filled with marvellous
wisdom and ripeness and becometh stable and orderly,
and is so strengthened that for love of its beloved would
it go even unto death, inasmuch as it possesseth in abun
dance the qualities needful for that union.
And God Himself maketh the soul to grow, in order
that it may hold all that which He desireth to put into
it. And the soul beholdeth this thing, and perceiveth
that all other things are as nothing if they come not
from this.
Then the soul esteemeth as nothing all that it had
been heretofore in comparison with what it is now ; it
regardeth not anything created, it careth neither for
death nor infirmity, neither for honour nor disgrace, and
so peaceful and full of comfort is it that nothing can rouse
it ; it hath lost all desire and it cannot work, for when it
seeth the aforesaid visions it can do nothing whatever.
Thus it appeareth that God doeth all things according
to His wisdom and in an orderly and seemly manner ;
for we fall not sick even when He is absent, and thus
do we conform unto His will. Although He be absent
we seek Him not, but are satisfied with what He hath
ordained and trust wholly in Him.
But when these visions are withdrawn from the soul
(because none are allowed in this present life to continue
therein), there is given and doth remain unto it a new
and ardent desire to perform without trouble the works
128 THE BLESSED ANGELA
of penitence more vigorously than heretofore, and
assuredly this state is more sublime than was the other.
And the love now kindled is perfect and causeth the
loving soul to imitate its Beloved, Christ crucified, whose
sufferings did endure all the time that He lived this
mortal life. Thus He began, continued, and ended ; He
was ever upon the Cross of poverty, grief, contempt, and
obedience, and all the other hard deeds of penitence.
Whosoever loveth another perfectly useth all his en
deavour to make himself one with that person, following
his example and doing those things which please him.
Likewise whosoever loveth Jesus, God and Man, will
endeavour to transform himself in Him, following His
example and doing that which he believeth will please
Him, and in his manner of life seeking to be as like unto
Him as possible.
CHAPTER XXX
THE MORE PERFECT MAN IS, THE MORE EARNESTLY
DOTH HE ENDEAVOUR TO DO THAT WHICH IS
DESIRED, ORDERED, AND COUNSELLED OF GOD
THE more perfect a man is and the more he loveth God,
the more doth he strive to do these things which God
did, which He desireth, commandeth, and counselleth
should be done, and to avoid those things which displease
Him. And he must do this all the days of his life, for
OF FOLIGNO 129
when the Man of Sorrows lived this mortal life He was
ever upon a bitter cross of penitence. The length of
time, therefore, ordained for penance, is as long as a
man shall live. The amount and severity thereof must
be according as a man can with discretion perform. And
this is unity with the will of God, a unity which He hath
ordained should not be only in words, but in doing the
works of the Cross and of penitence, such as Christ Him
self performed.
When the soul is transformed in God and is in God,
and hath that perfect union and fulness of vision, it is
quiet and worketh nothing whatsoever. But when it
cometh again to itself it striveth to transform itself in
the will of God in order that it may behold again that
vision wherewith it directeth the love of God and of its
neighbour as though with arms. For herein doth the
soul behold the Being of God, and how all creatures have
their being from that Supreme Being, and it perceiveth
that there existeth nothing which doth not derive its
being from that same Supreme Being.
From this vision doth the soul, thus instructed, draw
marvellous learning, ineffable wisdom, and ripe gravity,
and from this vision it draweth likewise the true know
ledge of the perfection of all things appertaining unto
that Supreme Being ; and it cannot doubt it, for it per
ceiveth how that all things made by Him are well made.
Bad are they only when we ourselves destroy what the
Supreme Being hath made well.
130 THE BLESSED ANGELA
This vision of the Supreme Being awakeneth a love
corresponding unto itself. The Supreme Being inciteth
us to love everything which hath its being from Him, all
good things and well made things, and teacheth us to
love all creatures, rational and irrational, for love of
Him ; and everything, whatsoever it may be, which hath
its being from Him and which He loveth, doth He incite
us also to love. Especially doth He teach us to love
those creatures in which we perceive He taketh an
especial delight ; for when the soul findeth that Supreme
Being yearneth in love towards His creatures, then will
it also yearn towards them.
The sign manifest of those who stand in the friendship
of the Supreme Being is, that they are true followers of
His only Son, that they keep the eyes of their mind ever
fixed upon Him, ready to love and follow Him, and in all
things to transform themselves in the will of the Beloved,
namely, the only begotten Son of the Supreme Being.
CHAPTER XXXI
HOW THAT LOVE CREATED AND EXCITED BY THE
VISION OF THE SUPREME BEING DOTH MAKE US TO
LOVE GOD AND HIS CREATURES ACCORDING UNTO
THEIR CONDITIONS
THUS the love created and excited by the vision of the
Supreme Being maketh us to know and love Him, to know
OF FOLIGNO 131
and love His creatures according unto their conditions,
and more or less according unto the inclination of the
Supreme Being, for in no wise may it overstep the bounds
of His will. Yet everything that is love is to be feared
unless this love is given unto the soul by the Supreme
God ; but when God sendeth the vision of the Supreme
Being, together with love due and sufficient unto Him,
then is it safe, and even though it have other visions and
revelations it doth not change.
Moreover, those who have had this ineffable vision of
God are not only able to resist the sword of every un
lawful love, but this close thinking upon God sufficeth
to cast out the wickedness of every other kind of love.
The aforesaid vision of the Being uncreate doth not
only bestow love uncreate, but it leaveth within the soul
a love uncreate which preventeth the soul from working,
inasmuch as it is wholly absorbed by the vision ; but
that which worketh is the love uncreate. It should be
supposed that when this vision is given unto the soul,
the soul worketh and desireth to be united as closely as
possible with the Supreme Being ; but then the love
uncreate worketh within the soul and persuadeth it to
forsake all creatures that it may be more closely united
with itself. Wherefore doth this love uncreate do the
works of the other love. The principle of such a love is
to illuminate, and to awaken fresh desire. And, verily,
the new love is the stronger, and for this the soul worketh
nothing. But the love uncreate is the one which worketh
132 THE BLESSED ANGELA
all the good which we perform, whilst the evil which we
do cometh of ourselves. All goodness cometh from love
uncreate, not from ourselves.
And this is true humility and undoing of ourselves,
that we should verily realise that we ourselves can work
no good thing ; and whosoever feeleth this hath the
spirit of truth.
CHAPTER XXXII
THE LOVE OF GOD IS NEVER IDLE, AND PERSUADETH
US TO DO PENANCE AS LONG AS LIFE AND AS HARSH ;
IT TELLETH US TO DO IT AS OFTEN AS IS CONVENIENT,
AND DOTH PERFORM MANY OTHER PROFITABLE THINGS
THE love of God is never idle, for it constraineth us to
follow in the way of the Cross. And the sign of the
working of true love is that it suggesteth unto the soul
the way of the Cross, and maketh it to do penance long
and hard as life itself, the which it must bear as it con
veniently can.
This true love hath no smile upon its lips ; it behaveth
not unseemly in eating and drinking, nor doth it exhibit
any vain joyfulness or say, " I am under no law," but it
is always subject unto the law ; and where there is none,
then doth it make one for itself.
When love shall have followed the way of the Cross
and shall have done penance unto the utmost of its
OF FOLIGNO 133
power, it will perceive itself to be unprofitable and not
working according to the truth ; and it will know God
to be all love and itself all hatefulness. Having attained
unto such knowledge, it is needful that it do bodily
penance ; and whether it be easy or difficult for man to
do this, it is all ordained by the love uncreate for the
good of the soul. Be ye not troubled, therefore, by the
workings of penitence, for it is God who worketh within
you. And in order to induce your will to consent to
God working within you, your Master is come to do
penance for you and to give you an example thereof, for
all the days of His life did He live in most bitter penance.
And those who have been exalted unto the vision of
the Uncreate and of the Being of God do rest in the Cross
and in virtuous works, and with a new and burning love
are they inspired, the which doth incite them unto good
works. But those in whom is not this spirit of truth do
make idols of good works, attributing unto themselves
the glory.
CHAPTER XXXIII
THE WAY TO FIND THE LOVE OF GOD IS BY CON
STANT, UNTIRING, DEVOUT AND ARDENT PRAYER,
AND THE READING OF THE BOOK OF LIFE
THE way unto this love is by constant, assiduous, devout
and ardent prayer, and the reading of the Book of Life, of
134 THE BLESSED ANGELA
which much hath already been said, and whence we obtain
that knowledge of God which it is needful for us to have
if we would also have His love, as hath already been set
forth.
Oh my beloved, take comfort, and see that we love God
and wholly transform ourselves in Him ; for this Christ,
God uncreate, God incarnate, is all love, and therefore
loveth all and desireth to be wholly loved. Wherefore
doth He desire that His children should be wholly trans
formed in Him through love.
I pray you, oh ye spiritual children, chosen through
love, ye who live in the grace and charity of the good and
perfect God, I pray you transform yourselves with the
perfection of love. True is it that we are all sons of God
by creation, but His elect spiritual children are they in
whom the God of love hath planted His love and in
whom He delighteth, because He findeth His own like
ness in them, which likeness in the soul of each one of
the sons of God is formed there solely through the grace
of God and the perfect love divine. And perfect is he
who hath already transformed his manners and life in the
likeness of the life of Christ, who lived in this world poor
and despised and full of suffering.
God, therefore, whose nature is noble, desireth to
possess the whole heart of His son and not only a part
thereof, and He desireth it immediately, and without
companionship or hindrance or anything contrary what
soever. But He is so merciful unto the soul that if it
OF FOLIGNO 135
giveth Him its whole heart He accepteth it willingly, and
if it giveth Him only a part He accepteth also the part,
albeit His perfect love longeth naturally for the whole and
not only a part.
We know that the bridegroom who loveth his bride
cannot endure that she should have any other companion
either openly or in secret. In like manner cannot God
endure it. But well do I know that if any person were
to understand and taste of that divine love of God who
was made man and crucified for us and who is the Supreme
Good, he would give himself wholly unto Him, he
would take himself away not only from other creatures,
but also from his own self, and would love this loving
God with his whole heart, and transform himself entirely
in God, the Supreme Love.
Wherefore, if the soul desireth to attain unto this per
fection of perfect love, which giveth itself wholly and
doth not serve God for sake of the reward which it hopeth
to receive from Him, or because of the future life, but
giveth itself unto God and serveth Him for His own sake,
who is essentially good in Himself and worthy of being
loved for Himself, then the soul must enter by the
straight way and must walk thereon with the feet of pure
love, upright, fervent, and orderly.
But the first step to be taken by the soul who entereth
upon this straight way and desireth to draw nigh unto
God is to learn to know God in very truth, and not only
outwardly, as though by the colour of the writing (as
136 THE BLESSED ANGELA
hath been already said). For as we know so do we love ;
therefore if we know but little and darkly, if we do
reflect and meditate upon Him only superficially and
fleetingly, we shall in consequence love Him but little,
as hath been said afore.
CHAPTER XXXIV
OF THE PROPERTIES OF LOVERS
THERE are three properties peculiar unto lovers of which
it is needful to know. Likewise certain signs of love,
whereby each may know whether he be a true lover or not.
The first property is to be truly transformed in the will
of the Beloved. To me it seemeth that His will is His life,
which He showeth forth in His own self ; herein doth He
show us poverty, suffering, and contempt, which we must
all experience indeed, and when the soul is strengthened
and practised in these things neither vice nor temptation
can enter into it.
The second property is to be transformed in the
properties of the Beloved, of which I will at present
mention three only. The first is love ; that is, to love
all creatures according as is seemly. The second is to
be humble and gentle. The third (which is given by
God unto His lawful children) is steadfastness ; for the
nearer the soul is unto God, the less doth it change in
OF FOLIGNO 137
its own self. We are ashamed when we are moved by
anything vile, and herein know we our great wretchedness.
The third property is to be wholly transformed in God,
and then we are beyond all temptation. Then do we
no longer live in ourselves, but in Him ; but when we
fall back again into our misery we do beware of all
creatures and of our own selves.
I pray you, keep control over yourselves and give not
yourselves unto any creature, neither lend yourselves
unto aught whatsoever ; but give yourselves wholly unto
Him who saith, " Thou shalt love the Lord with all
thine heart, and with all thy mind, and with all thy soul,
and with all the strength that thou hast."
Of the Signs of Love.
These are the signs of love.
The first sign of true love is that the lover submitteth
his own will unto the will of the beloved.
The second is that he forsaketh all other friendship
which might be contrary unto his love. He likewise for
saketh father and mother, brother and sister, and all
other affection which is contrary unto the will of the
beloved.
The third is, that there is nothing hidden in one which
is not revealed unto the other ; and this (according unto
my thinking) is the sum and complement of all the other
signs and workings of love.
138 THE BLESSED ANGELA
The fourth and last is, that the lover doth strive to
make himself like unto the beloved. If the beloved be
poor, he striveth to be poor ; if the beloved be reputed
vile, then he seeketh to be vile also ; if the beloved be in
grief, he seeketh to be a sharer of that woe, in order that
the condition of one may be like unto that of the other.
Of a truth I do hold that true and perfect love cannot
exist betwixt rich and poor, honourable and vile, sorrowful
and joyous, because these conditions are widely different
one from another, and there can be no perfect love be
twixt them because one doth not share the condition of
the other. Love is a true virtue, which not only maketh
things like unto each other but also uniteth them, and it
always leadeth the soul unto its like and not unto its
opposite.
Of a certainty did Jesus Christ, the Eternal Love,
possess all these signs. He submitted His will unto man s
will, and even unto death was He obedient unto those
who slew Him, albeit He could have overthrown them
by only raising His hand. Moreover He forsook all
friendship, His kindred and His mother and His own flesh
and blood for man s sake, leaving them and going to. His
death upon the Cross. He did also reveal unto us His
secrets, saying, " I have not called you servants," &c.
Moreover, He desired to make Himself like unto man,
taking upon Himself true humanity and mortality, be
coming like unto man in all things, saving only sin.
Therefore ought we also to do all these things for His
OF FOLIGNO 139
sake ; otherwise love goeth halting upon our side, and
doth great wrong unto that passionate Lover. Where
fore let us make ourselves like unto Him in all things (in
which He made Himself like unto our wretchedness),
doing penance in that poverty, contempt, pain, and con
trition of heart in which He always lived. Of a truth,
if one person alone were to perform all the acts of penance
which are performed by all the men in the world, they
would not suffice to repay the smallest drop of sweat
which Christ shed for us, nor would they be enough to
merit the least of the joys of Paradise promised unto us,
nor to give satisfaction for the least of the mortal sins by
us committed, nor yet to repay God for our creation.
CHAPTER XXXV
HOW THAT EACH PERSON SHOULD DESIRE TO PERFORM
HIS PENANCE AS SECRETLY AS POSSIBLE AND IN A
SEEMLY MANNER
EACH person should endeavour to do his penance as
secretly as possible ; and if he cannot do this, then should
he desire to do it, and he must do his penance in public
and endeavour not to be observed. If we neglected
good works for this reason we should seem lukewarm and
fearful, and we ought to neglect them in no wise whatso
ever. In these matters have we our Master s example,
140 THE BLESSED ANGELA
for He did many things which were never written down
nor noised abroad. Moreover, for our sake He did many
things in public, nor did He cease from doing good even
though He was seen of men.
And although we may find it hard to do penance
(which, however, seemeth unto me to be necessary), let
us at least make a virtue of necessity and bear patiently
and willingly those tribulations which are sent us of
God.
There is no doubt that when men are troubled out
wardly and inwardly, it is a sign that they are loved of
the Beloved. Those things which God the Father loved
and chose and gave unto His only dearly beloved Son,
doth this only Son choose and give unto His dear children.
God the Father chose for His Son poverty, contempt, and
suffering, persecutions and afflictions, these things out
wardly and inwardly did the Son of God endure
weariness, fear, anxiety, and agony, and other things so
innumerable that tongue cannot tell nor heart imagine
them.
Let us study, then, how to bear worldly tribulations
with patience, yea, even with cheerfulness, because
herein lieth the sign that the Beloved delighteth in us
and hath chosen us and will give us the pledge of His
inheritance.
When ye suffer, think only upon the sufferings of
the Man of Sorrows, and all your own griefs will be
healed.
OF FOLIGNO 141
CHAPTER XXXVI
OF THREE BENEFITS DERIVED FROM THE MOST
HOLY TRIBULATION
FROM this most holy tribulation proceed three things
unknown unto us.
Firstly, it converteth us unto God ; and, being con
verted, it draweth us more nigh unto Him.
Secondly, it maketh us to grow ; just as good earth,
well prepared, putteth forth shoots and beareth fruit
when the rain falleth upon it, so doth the soul grow in
virtue when tribulation cometh upon it.
Thirdly, it giveth peace, comfort, rest, and calm.
This most holy tribulation is exceeding profitable for
us ; wherefore let us not avoid it nor hold it in horror.
For of a certainty and with all mine heart say I unto you,
that our noblest advocates and truest witnesses, those
who will be most readily believed in the presence of God,
are precisely these holy and precious tribulations, whose
worth we know not ; for with them do we purchase the
kingdom of heaven, and the joys of eternity are obtained
through poverty, tears, suffering, and persecution.
And I do firmly believe that nothing doth so help to
wards the leading of a good life as do these tribulations ;
wherefore do I feel an holy envy of all who are troubled.
It is certain, oh my sons, that if the worth and profit of
142 THE BLESSED ANGELA
tribulation were known, there would be great strife and
thieving of trouble, and each would forcibly take away
from the other the causes of tribulation, which proceeding
would greatly grieve Him who is the light of tribulation.
May His true consolation comfort us neath the burden of
tribulation, to whom be glory for ever and ever.
CHAPTER XXXVII
HOW THE TRIBULATIONS WHICH LIE IN POVERTY,
CONTEMPT, AND SUFFERING ARE IN MANY WAYS
MOST PROFITABLE
I HOLD that the tribulations which lie in poverty, con
tempt, and suffering are very profitable for us and meet
for our endurance.
The reason thereof is this : it is needful that man
should know himself and God. Now the knowledge of
God pre-supposeth a knowledge of self, and therefore
man must consider and diligently observe Him who is
offended and who it is who giveth offence. Through
this consideration is granted grace upon grace, light upon
light, and vision upon vision, and hereby cometh he
unto a more ample knowledge of God. The better he
knoweth the more doth he love, the more he loveth the
more powerfully doth he work, and this work is the sign
and measure of love. For herein is it shown if the love be
pure, true, and upright, that is to say, if he loveth and
OF FOLIGNO 143
worketh with due effect and endureth those three things
which Christ who loved him did endure and practise all
the days of His life.
Therefore, he who loveth Christ must love and practise
those things ; for inasmuch as He who was all wisdom did
choose them for Himself, He did thereby show them to
be meet for us.
CHAPTER XXXVIII
OF THE MOST SWEET GIFTS OF GOD, POVERTY, CONTEMPT,
AND SUFFERING ; AND OF OTHER PERFECTIONS
THESE are the sweet gifts of God, and whosoever doth
fully obtain them may know himself to be perfected and
consummated in the most sweet God, Jesus Christ, and
Jesus Christ to be perfected in him through transforma
tion. And the more perfect man is in these things, the
more wholly will he be transformed in Jesus Christ.
The first is the love of poverty, whereby the soul
putteth away from itself the love of every creature ; for
it desireth not the possession of any save of the Lord
Jesus Christ, it trusteth not in the help of any creature
whatsoever in this life ; and thus doth love of Him not
only reign alone in the heart, but is also shown forth
in the works.
The second is the desire to be despised, scorned, and
hated of every creature, and the wish that every creature
144 THE BLESSED ANGELA
should esteem the soul worthy of disgrace, so that none
should have compassion on it. It should desire likewise
to be cherished in the heart of none save of God alone,
and by Him alone to be held in good repute.
The third is the desire to feel all the sufferings, burdens,
and griefs borne by the heart and body of the most sweet
Jesus Christ and His tender mother, and that all creatures
should inflict upon the soul those same unending woes.
And if it feeleth not able to desire these three things, it
may know itself to be very far removed from the likeness
of Christ. For these three things were with Him in all
places, at all times, and in all His deeds, and likewise with
His mother, that is to say, they did bear the utmost
poverty, suffering, and contempt.
The fourth is that each person should deem himself
unworthy of so much good ; that he should know that
he could never have these things of his own self ; and the
more abundantly he hath them, the more must he deem
himself to lack them, for whoso thinketh to possess the
thing beloved doth thereby lose the Beloved Himself.
Wherefore must we never deem ourselves to have attained
unto it, but must ever consider that we are beginning
anew, that we have as yet achieved nothing and have
obtained none of these things.
The fifth is, that the soul should strive constantly to
reflect how these things were always in the Lord Jesus
Christ, ever imploring God with fervent prayers that He
would clothe its heart anew and give it these companions,
OF FOLIGNO 145
and asking naught else ; that it should find all its joy in
this life in the perfect transformation of all these things
and strive ever to rise unto the thought of how the heart
of the most sweet Jesus was full thereof, yea, running over
and infinitely more full than He did show forth in His
body.
The sixth is, that it must flee as though from a pesti
lence from all who hinder it from attaining unto these
things, whether it be a carnal or spiritual person, and
all the things of this world which it holdeth to be unlike
or contrary unto that good thing must it hold in horror
and flee from them as from a serpent.
The seventh is, that it pronounce no judgment upon
any other creature whatsoever, nor seek to judge others,
as saith the Gospel, it must esteem itself more vile than
all others (howsoever evil they may be), and unworthy of
the grace of God. It must know, moreover, that whoso
ever striveth to possess these three things in this present
life and mortal struggle will possess God in fulness here
after.
Thus is the soul wholly united with God by trans
formation. God doth give us of His transformation in
this life in order that we may share His humility, poverty,
and pain. For the soul should desire no other consola
tions in this life, not even spiritual ones, save perchance
for the healing of its infirmity. But it should desire only
the perfect crucifixion of Christ, the Poor, the Suffering,
and Despised,
146 THE BLESSED ANGELA
CHAPTER XXXIX
OF THE MANY SIGNS AND EFFECTS OF LOVE WHICH
ARE CAUSED BY THE SACRAMENT OF THE EUCHARIST
I COME now unto the Sacrament of love and grace which
is called the Eucharist, and hereof will I say something
more than what hath already been said.
This Sacrament hath to arouse devout prayer in us and
make that the power thereof worketh for good in us. It
doth likewise grant us deep humility of heart and moveth
us with the desire for true love and charity. And I doubt
not, but am very certain, that no soul who beholdeth
and contemplateth this holy Sacrament could not be so
insensible unto love that it would not be instantly filled
with it, reflecting how greatly it had been loved in this
Sacrament.
Verily, it seemeth unto me that this Sacrament, this
holy Mystery, must be considered with great diligence by
those who desire to celebrate and receive this sacrifice ;
the soul must not pass hastily over this meditation, but
must dwell upon it carefully and earnestly. And albeit
the things which may be said of this Sacrament cannot
be expounded or set forth, methinketh they can be re
duced unto seven points, or meditations, the which
should be considered one by one.
Firstly, this holy Mystery is new and above all things
OF FOLIGNO 147
marvellous, and far beyond our understanding. Albeit
this Mystery was shown of old, as is set down in the Holv
Scriptures, and is ancient as regardeth its form, it is never
theless new as regardeth the exhibition of the Sacrament
whereby the creature receiveth grace and new strength.
For well do we know, and by faith do we hold without
any doubt, that at the holy words ordained and first
spoken by Christ Himself, and which He commanded
should be likewise spoken by the priest, His minister,
the bread and wine do through infinite divine power sub
stantially become Christ. Therefore doth this substance
of bread and wine by transubstantiation become the
body of Christ, and Christ, God and Man, entereth by
consecration into that Mystery. The colour, taste, virtue,
shape, and all the qualities of that same bread and wine
do still remain ; yet not in Christ, but through the divine
power over their own natures. For the colour is in itself,
and the taste and shape and other qualities are all in
themselves.
Wherefore, in very truth, this new thing is very great
which the divine wisdom worketh of its supreme charity,
infinite power, and great goodness, which the Creator
doth work in His creatures, and there are, moreover,
many other special new things, which the body and blood
of Christ work in His friends and His elect. But let no
man marvel thereat, nor at other things which are done
in the Sacrament, for he must remember the power of
Him who doeth them. Neither let him marvel how the
148 THE BLESSED ANGELA
Sacrament can be upon many altars at the same time,
upon this side of the sea and upon that, and here and
also in other places. For He saith : " Ye understand Me
not, and this have I done without you and have worked
without you, and unto Me is nothing impossible. I am
He who made you what ye are, but now for your own
good can ye not understand. If I had desired, I could
have made you strong to understand, but this have I
done in order that by your faith ye may be deserving ;
for there would have been no merit therein if ye had
seen clearly wherefore it was done. Believe, therefore,
and doubt not."
Secondly, this Sacrament is above all things gracious
and kindleth love. For that which moveth Him who
ordained this most holy Sacrament was the greatest of
all things, and not less was the profit which should pro
ceed therefrom. I know not what name I should give it,
save that of immeasurable love, because of His bound
less love did He institute this Sacrament.
Because of His great love towards us did He enter into
the Sacrament and will abide therein until the end of the
world. This He did not only in memory of His death,
which is our salvation, but that He might ever and always
remain nigh unto us. And whosoever will enter into this
deep Mystery must needs have good eyes. Christ knew
at His last supper that He must presently depart bodily ;
wherefore, overcome by the love which always uniteth
the lover and the beloved, He did institute this Sacra-
OF FOLIGNO 149
ment in order that He might always be bodily united
with us.
Oh, burning and unquenchable love ! Such was and
is the love which He bare unto us ! For albeit He had
death before His eyes and foresaw most horrible suffer
ing, yet nevertheless He gave Himself for those same
sinners who persecuted Him, in order that He might be
with us at least in this Sacrament, the joy whereof lieth
in being united with the Son of Man.
What soul is there so cruel, who, profoundly and
earnestly reflecting on that love, would not feel moved
to return the love of such a Lover, who never forgot us
either in life or in death, but did wholly give Himself
that He might be ever united with us in love. Verily
there is no soul, who, thinking well upon this, would not
be wholly transformed in love.
Thirdly, this Sacrament is above all things com
passionate and induceth unto compassion and suffering,
because He endured mortal and unspeakable suffering.
When Christ ordained this most holy Sacrament He
was on the point of separation from His beloved disciples
and from the Virgin, His most dear mother. He knew
and saw before Him all those whom He must forsake ;
He saw the traitor and that other who denied Him, unto
whom He gave His body and His whole self ; He knew
that most bitter sufferings were about to fall upon Him,
during the which He Himself would be forsaken ; He
foresaw the dreadful death, the scourgings, the ill-
150 THE BLESSED ANGELA
treatment, the Cross, the hard nails and the other things
then being prepared for Him. For this reason, when
praying after supper, He did sweat drops of blood, and
not only a little, but so that it ran down upon the ground.
Nevertheless, He refrained not from instituting this
Sacrament and giving Himself unto us.
This Sacrament is, therefore, most proper as a
memorial of His grievous and bitter Passion and the
shedding of His blood for us miserable sinners. Where
fore did Christ say, " As often as ye shall do this, ye do it
in remembrance of Me." And what soul is there who
could behold these sufferings and not itself be trans
formed in suffering ? Of a certainty not one, saving only
he who remembereth not the cruel sufferings of Christ s
heart.
Fourthly, this Sacrament is above all things worthy
and venerable, to be regarded with the utmost reverence
and humility, because He who ordained this sacrifice was
Jesus Christ, God supreme and uncreate.
The soul who considereth this sacrifice hath not only
to consider Him who ordained it, but likewise that which
is contained in that Sacrament. For herein is contained
God uncreate, invisible, and omnipotent, He who doeth
all things, who is most merciful and just, Creator of the
heavens and the earth, of all things visible and invisible ;
and this is the chief thing upon which we need here
reflect.
There is also a lesser thing joined together with this
OF FOLIGNO 151
great thing : for herein is found God made Man, which
is to say, divinity and humanity united in one person.
So that sometimes in this present life the soul receiveth
greater delight from this lesser thing than from the
greater, inasmuch as it is better able to receive and
understand the lesser thing which it beholdeth in God
incarnate. For the soul is a creature, which liveth by
its flesh and all the members of its body, wherefore doth
it in this life delight in God uncreate, whom it beholdeth
in human form, and Christ the Creator and the creature,
Deity and soul, with the flesh and blood and all the
members of His most holy body.
Of a certainty the soul here beholdeth the union of
many things herein contained, and from the lesser that
is to say, from the humanity is it led unto the divinity,
and in like manner from the divinity unto the humanity.
For which reason doth the soul who well considereth
it behold here the ineffable divinity, in which are all the
treasures of wisdom and knowledge and incorruptible
riches. In that divinity it beholdeth likewise the only
joys which do satisfy our minds, and many other things
unspeakable doth it find.
Moreover, it beholdeth here the most Precious Soul
and the holy, immaculate oblation, with all the virtues
and gifts of the Holy Spirit. It beholdeth here the
most precious body of our Redeemer, the blood with
which we were saved and given new life, together with
other unspeakable things, which should all excite in us
152 THE BLESSED ANGELA
the utmost reverence. For here verily is He whom all
the dominions of heaven adore, whom all the celestial
spirits do fear, and before whom the strongest powers of
the heavens do tremble. If we did but behold Him as
they do, with what reverence and humility should we
look upon and receive that Sacrament ! What soul is
there so proud, who, when it considereth the aforesaid
things, doth not humble itself in heart and body in the
presence of that Sacrament !
Fifthly, this Sacrament is above all things profitable,
and above all things high and spiritual, and it upraiseth
us unto heavenly things.
This Sacrament was ordained by the most holy Trinity
in order that It might bind unto Itself that which It
most greatly loved, that It might draw the soul unto
Itself, unto God, and away from all created things
joining it together with God uncreate ; and thus did
It bestow upon the soul spiritual and divine love and
mortify and purify it from its sins. It was ordained by
the most holy Trinity in order that It might unite and
incorporate Itself with us and us with It, and It desireth
that we should receive the Sacrament in order that
He may receive us ; It desireth that we should bear
it in order that He may bear us, fortify us, and com
fort us.
What soul is there so wretched, therefore, who, if it
well considereth the matter, will refuse to let itself be
drawn nigh unto such a Lord, seeing how that such clear-
OF FOLIGNO 153
ness of vision hath been sent from heaven to draw it
away from earthly things ?
Sixthly, this Sacrament is above all things profitable,
and giveth us all good things and all grace.
Verily, God uncreate doth not come unto us spon
taneously in this Sacrament, with so great a perfection of
Deity and humanity ; but of a certainty He is there to
be received by the soul if only it hath been tried and
hath no desire to sin. Hereby He granteth remission
of sins, strength against temptation, it restraineth our
opposers, augmenteth grace, and heapeth up merit ;
wherefore should it be received often and with great
reverence. Concerning the words of Saint Augustine
wherein he saith, " I do neither praise nor blame the
custom of receiving it every day," I say that Saint
Augustine was a most wise and holy man who saw how
good and evil were mingled together in the Church of
God ; and in order that he might not hinder the good,
he blamed not this practice, and in order that he might
not thereby give security unto the evil, he praised it not.
Many other gifts and benefits innumerable are con
ferred upon us if we receive this Sacrament worthily ;
it cannot be declared how much grace the soul obtaineth
in one single worthy reception, provided only that its
misdeeds cause no hindrance.
Seventhly, this Sacrament is above all things to be ex
tolled, and is supremely worthy of all grace and praise.
All that is good, all that is holy, all that is beautiful is
154 THE BLESSED ANGELA
found in this Sacrament. For this reason is it the
Supreme Good uncreate, which is the Divinity, and it
is the supreme good created, which is the humanity of
Christ Jesus. Therefore should we ofttimes praise it,
because the holy angels cease not to extol it, saying,
" Holy, holy, holy." And not only the holy angels, but
all the saints and the blessed do see and hear and stand
ever before it, and within it. Of a certainty they do
stand within this sacrifice, in God the infinite Good ; for
these blessed ones are here ever in the presence of God
uncreate, the Supreme Good, and of God made Man,
who is found in this most admirable Sacrament.
And in this Mystery do they receive new sweetness and
joy, and offer new praise and thanksgiving. And I do
think this is because of the union and understanding
which they have ; for inasmuch as they do communicate
with the Head and the members, that is, with Jesus
Christ, with God the Head, and His faithful, they do see
and hear and understand that Christ rejoiceth greatly in
this most high Mystery, herein manifesting and showing
forth His goodness, and herein taketh He singular pleasure,
for and in the good of His followers and friends, with
whom He is joined together by means of this sacrifice.
For this reason also do the saints and angels rejoice with
Christ in this Mystery, with new joy and praise and
thanksgiving. For that which pleaseth Christ pleaseth
these likewise. Christ rejoiceth also to be in this Sacra
ment with men, yea, He delighteth to be with the sons
OF FOLIGNO 155
of men. And all the blessed of the church triumphant
do rejoice because of the good and the profit which the
holy souls in the church militant do receive through this
Sacrament. Wherefore should the whole church rejoice
and praise God for such great blessings and benefits,
giving Him great thanks and honour.
Therefore, whosoever meaneth to come unto this most
holy Sacrament must consider to whom he cometh, how
he cometh, and for what reason. For he cometh unto a
certain good thing, which is itself all good and the cause
of all good, the giver, maker, and possessor of all good ;
yet it is itself the only good, without which there can be
none other. This good thing sufficeth and filleth every
thing, satisfying all the saints and holy spirits, all those
who are justified by grace, and all the souls and bodies of
the blessed who reign in everlasting glory. Man cometh
to receive this good thing, which is God made Man,
in whom are all, and who is above all beings. Oh, Good
Supreme, unconsidered, unknown, unloved, but found
by those who with their whole hearts entirely do desire
thee!
If man, therefore, doth only consider and regard the
morsel which he eateth with his body, if he beholdeth it
not with his soul, and doth not meditate and reflect before
he receiveth this great good, which is eternal and infinite,
if he receiveth it unworthily, then it bringeth eternal
death unto both soul and body. But if he receiveth it
worthily, it overcometh death and gaineth life blessed
156 THE BLESSED ANGELA OF FOLIGNO
and eternal, and without he receiveth this he hath no
life. Christ saith, " Except ye eat the flesh of the Son
of Man and drink His blood, ye have no life in you."
We should, therefore, approach that table and that
great and good thing with the utmost reverence, fear,
and trembling, but above all, with exceeding great love.
And the soul should approach unto this Sacrament
humbly, exalted, and adorned, for it goeth unto that
which is the height of all beauty and perfect glory,
supreme holiness, happiness, blessedness, exaltedness, and
nobility, all sweetness and all love, and which hath the
sweetness of love without end.
Thus should the soul go to receive the Sacrament, in
order that it may itself be received. It should be pure,
that it may be purified ; alive, that it may be quickened ;
just, that it may be justified ; ready, that it may be
incorporated with God uncreate who was made man, and
that it may be one with Him unto all eternity. Amen.
TREATISE III
OF THE MANY VISIONS AND CONSOLATIONS RE
CEIVED BY THE BLESSED ANGELA OF FOLIGNO
FIRST VISION AND CONSOLATION, WHEREIN SHE BEHELD
GOD INASMUCH AS HE IS ALL GOODNESS ; WHENCE
COMETH HATRED OF THIS LIFE AND THE DESIRE TO
ENJOY GOD
BLESSED God and Father of my Lord Jesus Christ, who
comforteth us in all our tribulations, Thou hast verily
deigned to console me, a sinner, in every tribulation.
For during the time of my conversion, already related
in the eighteenth step, and after the enlightenment
miraculously granted unto me as I was repeating the
Paternoster, I did feel great consolation and sweetness in
this manner.
I was inspired and drawn unto the contemplation of
the blessed union of the divinity and humanity of Christ,
and in this contemplation did I feel an exceeding great
delight, the which was greater than any I had ever felt
heretofore. For this reason did I remain for a great part
of that day standing in the cell where I was praying,
157
158 THE BLESSED ANGELA
astonished, locked in and alone. My heart was all
wrapped up in that joy and I became as one dumb and
did lose my speech. Wherefore did it happen that when
my companion came she believed that I was about to die ;
but she did only weary me and was an hindrance unto me.
Once, before that I had finished giving all I possessed
unto the poor (albeit but little then remained for me to
give), when I was persevering in these matters, it chanced
that one evening when I was at prayer methought I did
feel nothing whatsoever of God. Wherefore I lamented
and prayed unto God, saying :
" Lord, that which I do, I do only that I may find
Thee ; wherefore, having done it, do Thou grant me the
grace that I may find Thee."
And many other similar things did I say in my prayer,
and this answer was vouchsafed unto me, " What de-
sirest thou ? "
Then I said : "I desire neither gold nor silver ; yea,
if Thou wouldst give me the whole world I would not
accept it, seeing that I desire Thee only."
Then did He say unto me, " Strive diligently and make
thyself ready, for when thou hast accomplished that
which thou art now doing, the whole Trinity will de
scend unto thee."
Many other things were also promised unto me, which
did ease me of my tribulation and fill me with divine
sweetness. And from that hour I did await that the thing
which had been told me should be immediately fulfilled.
OF FOLTGNO 159
And I related this unto my companion with some doubt
fulness, seeing that great things had been told and
promised unto me ; nevertheless they had left me with
that divine sweetness and gentleness.
After this I went unto the church of Saint Francis,
near unto Assisi, and the promise was fulfilled by the
way as I went thither. Nevertheless, I had not yet
finished giving all things unto the poor, but there was
little yet remaining. This had happened because of the
death of a noble and holy man, to whom this matter had
been entrusted and who had not been able to accomplish
it. He had been converted by God s grace through our
admonitions, and was about to deprive himself of all he
had and give his possessions unto the poor. But he died
upon the way. Nevertheless, God did perform many
miracles by means of him, and his tomb is held in
reverence.
As I went unto Saint Francis, therefore, I prayed by
the way. And amongst other prayers, I did ask the
Blessed Francis that he would implore God for me, that
I might serve well his Order, unto which I had but
lately renewed my promises, and that he would obtain
for me the grace that I might feel somewhat of
Christ, but above all, that He would make me become
poor and end my days in poverty. For this cause (namely,
to have the liberty of poverty) had I journeyed unto
Rome, to pray the Blessed Peter that he would obtain for
me the grace of true poverty. And thus, through the
160 THE BLESSED ANGELA
merits of the Blessed Peter and the Blessed Francis the
gift of true poverty was vouchsafed unto me by divine
mercy, even as I was asking for them in prayer as I walked
by the way.
Now when I was come to that place which lieth be
tween Spello and the narrow road which leadeth upward
unto Assisi, and is beyond Spello, it was said unto me :
" Thou hast prayed unto My servant Francis, and I
have not willed to send thee another messenger. I am
the Holy Spirit, who am come unto thee to bring thee
such consolation as thou hast never before tasted. And
I will go with thee even unto Saint Francis ; I shall be
within thee and but few of those who are with thee will
perceive it. I will bear thee company and will speak
with thee all the way ; I will make no end to my speaking
and thou wilt not be able to attend unto any save unto
Me, for I have bound thee and will not depart from thee
until thou comest for the second time unto Saint Francis.
Then will I depart from thee in so far as this present con
solation is concerned, but in no other manner will I ever
leave thee, and thou shalt love Me."
Then began He to speak the following words unto me,
which did persuade me to love after this manner :
" My daughter who art sweet unto Me, my daughter
who art My temple ; My beloved daughter, do thou love
Me, for I do greatly love thee and much more than thou
lovest Me." And very often did He say unto me : " Bride
and daughter, sweet art thou unto Me, I love thee better
OF FOLIGNO 161
than any other who is in the valley of Spoleto. Foras
much as I have rested and reposed in thee, do thou also
rest thyself and repose in Me. I have been with the
apostles, who did behold Me with their bodily eyes, but
they did not feel Me as thou feelest Me. When thou
shalt be come unto thine house thou shalt feel another
sweetness, such as thou hast never yet experienced. I
shall not speak unto thee as I now speak, but thou
wilt only feel Me. Thou hast prayed unto My servant
Francis, hoping with him and through him to obtain the
things thou desirest, seeing that as my servant Francis hath
greatly loved Me, I have done many things for him. If
there were to-day any person who loved Me more, much
more would I do for him."
Then said He unto me that there are few good persons
in these days and but little faith, for which cause He did
lament, saying, " So great is the love of the soul who
loveth Me without sin, that, if there were any one who
loved Me perfectly, I would show him greater mercy
than I have ever shown hitherto, and Thou knowest that
many great things are recorded which I have done unto
divers persons in times past."
None can excuse themselves for not having this love,
because it is possible for all persons to love God, and He
asketh nothing save that the soul shall love and seek Him.
He is the love of the soul. But these are deep sayings.
That God is the love of the soul did He set forth unto
me with lively proof, by His advent and His Cross borne
162 THE BLESSED ANGELA
for us, albeit He was so great and glorious. And He did
expound unto me His Passion and the other things which
He did for our sake ; then He did add, " Behold now, if
there be aught in Me save love." He did grieve for that
in these times He could find no person upon whom He
could pour out His grace, and He did repeat that He
would show far greater mercy unto whosoever should
love Him at this present time than He had shown unto
the saints and the blessed ones hitherto.
Then did He begin again to say unto me, " My be
loved daughter who is sweet unto Me, love thou Me, for
I do love thee more than thou lovest Me. Love Me,
My beloved, for boundless is the love which I bear unto
the soul who loveth Me without any sin." Methought
He did desire to be loved with that same love which He
bore unto the soul, according unto the power and virtue
of the soul, and that if only the soul itself would desire
this, He would bring it to pass.
Again He said unto me, " My beloved and My bride,
love thou Me ! All thy life, thy eating and drinking
and sleeping and all that thou dost is pleasing unto Me,
if only thou lovest Me." And He said, " I will do great
things through thee in the sight of all people ; thou
shalt be known and glorified, so that many shall praise
My name in thee."
These and other similar things did He say unto me.
Then, when I heard these words I did count over my
sins and consider my faults, and how that I was not
OF FOLIGNO 163
worthy of such great love. And I did begin to cast
doubt upon these words, wherefore my soul said unto
Him who had spoken unto it : " If Thou wert truly
the Holy Spirit Thou wouldst not speak thus unto me,
for it is neither right nor seemly, seeing how that
I am weak and frail and might grow vainglorious
thereat."
He answered me, " Reflect and see if thou couldst be
vainglorious because of all these things for the which thou
art now grown proud ; and see if thou couldst not per
ceive the folly of thy words by thinking of other things."
So then did I endeavour to grow vainglorious, that I
might prove if what He had said were true ; and I began
to gaze at the vineyards, that I might learn the folly of
my words. And wheresoever I looked He said unto me,
" Behold and see, this is My creation," and thereat did I
feel the most ineffable sweetness.
In the meantime I had remembered all my sins, and
on my side I beheld nothing save sins and wrong-doing,
so that I did feel greater humility than I had ever felt
before. Then did He tell me that I was beloved, that
the Son of God and of the Virgin Mary had inclined
Himself unto me and was come to speak with me.
Wherefore Christ said unto me :
" If all the world came now unto thee, thou couldst
not speak with others ; for when I come unto thee, there
cometh more than all the world." But in order to calm
my doubts He said : " I am He who was crucified for
164 THE BLESSED ANGELA
th.ee, and for thy sake did I endure hunger and thirst, and
so greatly have I loved thee that I did shed My blood for
thee," and He expounded unto me all His Passion and
said : " Ask mercy for thyself and for thy companions and
for all whom thou wilt, for I am much more ready to give
than thou art to receive."
Then did my soul cry aloud, saying, " I will not ask,
for I am not worthy and I remember all my sins ! "
And it said further, " If Thou who hast spoken with
me from the beginning wert truly the Holy Spirit, Thou
wouldst not have told me such great things ; and if
Thou wert verily within me, then my joy would be so
great that I could not bear it and live."
Then did He make answer: " Nothing can exist, nothing
can be done save according unto My will. At present I
will only give thee joy in the measure in which thou hast
it. Unto another have I given less joy than this, and he
fell upon the ground, neither hearing nor seeing. Yet
will I give thee this sign, that thou mayest know who I
am : go now and endeavour to speak with thy com
panions and think of any thing that thou willst, either
good or evil, and thou w r ilt see that thou canst not think
of aught else save of God. For I am He who alone can
bind the thoughts. And all these things do I unto thee,
not because of thy merits, but of My goodness."
Whilst He was speaking, all the evils I had committed
returned into my memory more clearly than before,
wherefore did I more than ever deem myself worthy of
OF FOLIGNO 165
hell. Afterwards He said unto me that if I had come in
the company of other persons, not such as those with
whom I was come, the aforesaid things would not have
been done or said unto me. These persons did perceive
somewhat of my languor, for at each word did I receive
great sweetness ; I had no desire to reach the city or that
the road should ever come to an end. I can never de
scribe the joy and sweetness which I felt, especially when
He said, " I am the Holy Spirit who am entering into
thee ; " but briefly, great was the sweetness which I re
ceived at each one of His sayings.
In this manner, therefore, I did arrive at Saint Francis ,
as He had foretold. And He departed not from me, but
remained with me, even when I sat down to meat, until I
went unto Saint Francis for the second time.
When I did bend my knees upon entering in at the
door of the church, I immediately beheld a picture of
Saint Francis lying in Christ s bosom. Then said Christ
unto me :
" Thus closely will I hold thee, and so much closer
that bodily eyes can neither perceive nor comprehend it.
But now, My beloved daughter and temple of My de
light, the hour is come when I must fill thee with My
spirit and must leave thee. I have told thee that be
cause of this consolation I must leave thee ; nevertheless,
if thou lovest Me, I will not leave thee."
Albeit the words were bitter, yet were they full of joy.
Then looked I, that I might behold with the eyes of
i66 THE BLESSED ANGELA
both body and mind. And I beheld ; and if thou
seekest to know what I beheld, truly I can only say that
it was a thing full of great majesty ; and more than this
can I not say, save that it seemed unto me to be full
of all goodness. Then He departed with great gentle
ness ; not suddenly, but slowly and gradually. Of
the words which He spake unto me, the greatest are
these :
" Oh my daughter, who art sweeter unto Me than I
am unto thee, temple of My delight, thou dost possess
the ring of My love and art promised unto Me, so that
henceforth thou shalt never leave Me. The blessing of
the Father, the Son, and the Holy Spirit be upon thee
and thine understanding."
Then cried my soul, " If only Thou wilt not leave me,
I will commit no mortal sin ! "
And He answered me, " That say I not unto thee."
Then as He was departing, I did ask a blessing for my
companion, and He replied, " Unto her will I give
another blessing," and so He departed. And at His
departure He would not that I should prostrate myself
before Him, but that I should stand upon my feet. But
after that He was gone I fell down upon a seat and began
to cry with a loud voice, clamouring and calling without
any shame and uttering these words, " Oh Love, hereto
fore have I never known Thee, why leavest Thou me in
this manner ? " And more than this I could not say, for
my voice was so suffocated with crying that scarce could
OF FOLIGNO 167
I pronounce even this, wherefore was it not heard by the
persons around me.
This clamouring and crying did come upon me as I
entered into the door of the church of Saint Francis.
Here was I overwhelmed again and began to make a
noise and call aloud in the presence of all the people,
that those who were come with me and did know me did
stand afar off and were ashamed, believing that I did it
for another reason. So was I left with the certainty that
it was God who had spoken with me ; and because of His
sweetness and the grief of His departure did I cry aloud,
desiring to die. And seeing that I did not die, the grief
of being separated from Him was so great that all the
joints of my limbs did fall asunder.
After these things I departed from Assisi, and with great
comfort did I go upon my way, speaking of God. And
with much difficulty did I hold my peace ; nevertheless I
strove to abstain from talking, because of the company.
Then said Christ unto me, " I will give thee a sign by
the which thou mayest know that I am Christ who have
talked with thee. This sign is the Cross and love of God
which I do place within thee and which shall be with thee
for ever." And immediately I felt the Cross and the
love of God within my soul and spreading throughout my
body, so that I did actually feel it corporally ; and feeling
it, my soul was dissolved in God s love.
When I was returned I stayed within the house, and I
1.68 THE BLESSED ANGELA
felt a sweetness so peaceful, quiet, and great that I know
not how to describe it. Wherefore did I long for death,
and because of the aforesaid peace and sweet joyfulness
was life a greater grief unto me than I can say. I longed
for death that I might attain unto that delight of the
which I now felt something, and because of this did I
wish to depart from this world. Life was a greater grief
unto me than had been the deaths of my mother and my
children, more heavy than any other grief of which I can
bethink me.
Thus did I remain eight days within the house, all
feeble. And I cried, " Lord, have mercy upon me and
grant that I may remain no longer in this world." From
this time forth I was often aware of indescribable odours ;
but these and other things can I not explain, so great was
the sweetness and joy which I did feel in them. The
voice spake unto me many other times, but never at any
great length, nor with so much sweetness or deep meaning.
Being returned, therefore, from Assisi, as I have said,
and lying in mine house, my companion (who was of
marvellous simplicity, purity, and virginity) heard a voice
saying, " The Holy Spirit is in the cell." Then she came
unto me and began to seek round, asking of me, " Tell
me what aileth thee, for three times have I been bidden
to come unto thee." And I answered, " I am glad of
that which hath been bidden thee." And from that
time forth I related unto my companion many of these
secret things.
OF FOLIGNO 169
SECOND VISION, WHEREIN SHE BEHELD GOD INASMUCH
AS HE IS BEAUTY, WHEREFORE ALL CREATED BEAUTY
SEEMED DEFORMED AND HIDEOUS UNTO HER
UPON a certain time when I was at prayer and my spirit
was exalted, God spake unto me many gracious words full
of love.
And when I looked, I beheld God who spake with me.
But if thou seekest to know that which I beheld, I can tell
thee nothing, save that I beheld a fulness and a clearness,
and felt them within me so abundantly that I can in no
wise describe it, nor give any likeness thereof. For what
I beheld was not corporal, but as though it were in
heaven. Thus I beheld a beauty so great that I can
say naught concerning it, save that I saw the Supreme
Beauty which containeth within Itself all goodness.
And all the saints were standing before this beauteous
Majesty, praising it.
Methought, however, that I stayed in this trance but
a very brief while ; then said God unto me, " My be
loved daughter, dear unto Me, all the saints of Paradise
do bear an especial love toward thee, and likewise doth
My mother, and they will bring thee unto Me." And
albeit these words were spoken unto me, all concerning
His mother and the saints seemed unto me but a small
thing. For so great was my joy in Him that I took no
heed of looking at the angels and the saints, because all
i/o THE BLESSED ANGELA
their goodness and all their beauty was from Him and in
Him ; He was the whole and Supreme Good, with all
beauty, and so great a joy had I in His words that I paid
no heed to any creature.
Again He said unto me, " Infinite is the love which I
bear thee, but I do not reveal it unto thee yea, I do
even conceal it."
Then answered my soul, " Wherefore hast Thou such
love and joy in me, who am hateful, inasmuch as I have
offended Thee all the days of my life ? "
To this did He make answer, " So great is the love I
bear thee that I no more remember thy sins, albeit Mine
eyes do see them ; for in thee have I much treasure."
Then did my soul feel an assurance so true that it
doubted no more. It felt and saw that the eyes of God
were searching within it, and it had such joy in those eyes
that neither man nor saint come down from heaven could
declare it. When He told me that He concealed much
love, because I was not able to bear it, my soul answered :
" If Thou art God omnipotent, make Thou me able to
bear it."
Then He made answer finally and said : "If I were to
do as thou askest, thou wouldst have here all that thou
desirest, and wouldst no longer hunger after Me. For
this reason will I not grant thy request, for I desire that
in this world thou shouldst hunger and long after Me
and shouldst ever be eager to find Me."
OF FOLIGNO 171
THIRD VISION, WHEREIN SHE BEHELD GOD INASMUCH
AS HE IS INVINCIBLE OMNIPOTENCE IN ALL THINGS,
WHICH GAVE UNTO HER THE GRACE TO BE OF BENEFIT
BOTH TO THE PRESENT AND TO THE FUTURE GENERA
TIONS. MOREOVER, SHE BEHELD LIKEWISE THE DEEP
HUMILITY OF GOD
UPON a certain occasion it was told me, saying, " I who
speak with thee am the divine Power, who bring unto
thee divine grace. The grace is this : I desire that thou
shouldst be of benefit unto all men who shall behold thee ;
and not only unto these, but likewise unto all who shall
think of thee and remember thee and hear thee spoken
of. Nevertheless, thou wilt be of the greatest benefit unto
those into whom I have most fully entered."
Then, albeit the soul rejoiced greatly, it said, " I de
sire not this grace, for I fear that it would be hurtful unto
me and make me to be vainglorious."
But the Lord answered, " With this hast thou naught
to do, for it concerneth thee not and thou hast only the
care thereof. See that thou servest it well and renderest
it again unto Him to whom it belongeth."
Then my soul saw and understood that in this way it
could be neither perturbed nor hurt. And the Lord said
also unto me, " Much am I pleased by thy great fear."
After this I went into the church, and there did the
Lord speak most sweetly and graciously unto me, whereat
all my mind did greatly rejoice and take comfort. He
172 THE BLESSED ANGELA
said, " My beloved daughter," and many other things
better still, and added, " No creature can console thee,
only I alone, who desire to reveal My power unto thee."
And immediately the eyes of my soul were opened and
I beheld the plenitude of God, whereby I did compre
hend the whole world, both here and beyond the sea, and
the abyss and all things else ; and therein did I behold
naught save the divine power in a manner assuredly in
describable, so that through excess of marvelling the soul
cried with a loud voice, saying, " This whole world is
full of God ! " Wherefore did I now comprehend that
the world is but a small thing ; I saw, moreover, that
the power of God was above all things, and that the
whole world was filled with it.
Then said He unto me, " I have shown thee something
of My power," the which I did so well understand that
it enabled me better to understand all other things. He
said also, " I have made thee to see something of My
power ; behold now and see Mine humility." Then was
I given so deep an insight into the humility of God to
wards man and all other things that when my soul re
membered His unspeakable power and comprehended
His deep humility, it marvelled greatly and did esteem
itself to be nothing at all, for in itself it beheld nothing
save pride.
Thus did I begin to think within myself and to esteem
myself in every way unworthy of the Holy Communion,
wherefore did I refuse to communicate.
OF FOLIGNO 173
After that He had shown me this, the Lord said : " My
daughter, there is no creature who can attain unto this
point of beholding My power and humility (unto which
thou hast attained) unless he be inspired thereto by
special divine grace." When I was in the church after
the elevation of the Body of Christ He said unto me :
" Behold My power which is now upon the altar, and yet
am I within thee ; if thou receivest Me, thou receivest
Me as thou hast ever done. Communicate, therefore, in
the name of the Father, Son, and Holy Spirit, for I who
am worthy do make thee worthy."
Then was I filled with unspeakable sweetness and
great joy, which I do think I shall never lose all the days
of my life.
FOURTH VISION AND CONSOLATION, WHEREIN SHE
BEHELD GOD INASMUCH AS HE IS SUPREME WISDOM,
WHEREBY SHE DID LEARN TO JUDGE OF ALL THINGS
WITHOUT ERROR
A MAN did once ask of me that I would pray God for
certain things which he was desirous of knowing. But
I doubted whether I should do this, for I held it to be an
act of pride and great folly to pray unto God for such
things. And as I meditated upon this matter, my mind
was suddenly rapt unto the first elevation, and placed at
a table which had neither beginning nor end. I was
not placed there to behold the table, but that which was
174 THE BLESSED ANGELA
upon it. There I beheld the ineffable fulness of God ;
but I can relate nothing of it, save that I have seen the
plenitude of divine wisdom, wherein is all goodness.
In this plenitude I saw that it is not lawful to seek
or desire to know that which the divine wisdom is going
to do, for this is a forestalling and dishonouring of it.
When I see persons, therefore, who seek to know such
things, I am persuaded that they do err.
From the time when I beheld this vision it hath been
given me to understand and judge all spiritual persons
and things when I hear them spoken of. But I judge
not with that judgment to make use of which is always
to err ; but with another and true judgment, whereby
I understand whence I have the consciousness of sin in
judging.
I can say nothing more concerning this vision, save
that the one word " table " remained in my memory. I
have said that in the first elevation I was placed at a
table. But of the things which I beheld on that table,
I can say nothing save what I have already said.
FIFTH VISION, WHEREIN SHE BEHELD GOD INASMUCH AS
HE IS SUPREME JUSTICE, AND SOMETHING YET HIGHER
STILL ; WHEREBY SHE OBTAINED THE APPROBATION OF
THE HEAVENLY JUDGES
BEING one day at prayer, I asked of God (not because I
doubted or desired in this manner to know more of God),
OF FOLIGNO 175
" Wherefore, oh Lord, didst Thou create man, and where
fore, having created him, didst Thou permit so much
suffering to be laid upon Thee as was borne by Thy Son
because of our sins ? For surely Thou mightest have
created us with double the amount of virtue we do
possess now, and thus couldst Thou have ordained it
exceeding well that we should have been grateful and
pleasing unto Thee without those sufferings."
Hereupon was I given to understand that the reason
wherefore God had done and permitted this was that
because in this way His goodness could be more clearly
made manifest unto us, and also because it was thus made
more suitable unto our needs. Yet did this not suffice
me for the full understanding thereof, inasmuch as I
knew of a certainty that God could have acted otherwise
if He had so pleased.
Another time, when I was exalted in spirit, I per
ceived that this quest had neither beginning nor end, so
that when the soul found itself thus in darkness it in
stantly desired to turn back ; but it was not able, neither
was it permitted to advance. And being in this un
certainty and anxiety, I was exalted yet higher still and
enlightened that I might behold the ineffable power of
God.
Here was seen the will, justice, and goodness of God,
and in these virtues I clearly beheld that which I had
sought to know. Thus was my soul brought forth out
of the darkness wherein it lay upon the earth ; for in
176 THE BLESSED ANGELA
this illumination it was raised up straight and I stood
upon my feet, even upon the tips of my toes, in such
bodily agility and renewed life as I had never hitherto
experienced. Moreover there came upon me such a
fulness of charity, and with so great a joy did I under
stand that power, will, and justice of God, that not only
was I satisfied concerning the questions I had asked, but
likewise concerning all creatures, even the demons and
the damned, for I felt I was called to save them one
and all.
But inasmuch as this was a supernatural thing I cannot
show it forth in words, albeit I perfectly understood that
God could have saved us in another manner if He had de
sired. Nevertheless, I could not see how His power and
goodness could possibly have been better manifested or
more plainly set forth than in this manner. From that
time onwards I did feel myself so contented and safe that
if I had known of a certainty that I was to be damned,
I should on no account have bewailed myself, nor should
I for this reason have striven and studied less to worship
and honour God than I had done before, so clearly had
I understood His justice and the righteousness of His
judgments. Wherefore was my soul filled with so great
a peace, quietness, and firmness that never do I remember
any other so complete ; and herein have I continued.
After I had seen the power of God, His will, and His
justice, I was uplifted yet higher still, and then I no
longer beheld the power and will of God as before. But
OF FOLIGNO 177
I beheld a thing as fixed and stable as it was indescribable ;
and more than this I cannot say, save what I have often
said already, namely, that it was all good.
And although my soul beheld not love, yet nevertheless
when it saw that indescribable thing it was itself filled
with indescribable joy, and it was taken out of the state
it was in before and placed in this most great and in
effable state. I know not whether I was at that time in
the body or outside it, but it sufnceth to say that all the
other visions seemed unto me to be less great than this.
In this vision was I granted the mortification of sins and
assurance of virtue, whereby I now love things both
good and evil, both well and evilly made, for these things
do I no longer despise.
I was, therefore, left in great peace and veneration by
the heavenly judgments ; so that now when I cry, " By
Thy judgments, or by Thy judgment deliver me, oh
Lord," I say it with as much joy and trust as though
I said, " By Thy Passion deliver me, oh Lord." The
cause of this is, that I cannot recognise the goodness of
God more clearly in a saint or a holy man, or in many,
than in one condemned or a multitude of damned.
Albeit this profound truth was not shown unto me save
once only, it hath never left my memory, nor have I lost
the joy thereof. If it were possible that all the things
which appertain unto faith should fail me, there would
nevertheless remain unto me the true certainty of the
supreme God, of His perfect justice and His judgments.
178 THE BLESSED ANGELA
How deep is the meaning of this saying ! But all this
turneth unto the profit of the blessed, for the soul who
hath attained unto a knowledge of the divine judgments
and understandeth them, will through this knowledge of
God derive profit from all things.
SIXTH VISION AND CONSOLATION, WHEREIN SHE BEHELD
GOD INASMUCH AS HE IS LOVE, WHEREBY SHE WAS
TRANSFORMED IN THE DIVINE LOVE
METHOUGHT one time in Lent that I was exceeding
parched and lacking in devotion, wherefore I prayed God
that He would give me something of Himself, because all
goodness was dried up within me. Then were the eyes
of my soul opened and I beheld love advancing gently
toward me, and I beheld the beginning but not the end.
Unto me there seemed only a continuation and eternity
thereof, so that I can describe neither likeness nor colour,
but immediately that this love reached me, I did behold
all these things more clearly with the eyes of the soul
than I could do with the eyes of the body.
This love came towards me after the manner of a
sickle. Not that there was any actual and measurable
likeness, but when first it appeared unto me it did not
give itself unto me in such abundance as I expected, but
part of it was withdrawn. Therefore do I say, after the
manner of a sickle. Then was I filled with love and in-
OF FOLIGNO 179
estimable satiety ; but although it did well satisfy me,
it did generate within me so great an hunger that all
my members were loosened and my soul fainted with
longing to attain unto the remainder.
Then did I refuse either to see or to hearken unto any
creature ; I spake not, but my soul spake within me,
crying out and beseeching that love would not make it
thus to faint for love s sake, because it held life to be
but death.
Then did I first invoke the Blessed Virgin, and after
wards the holy apostles, that they would go with my soul
and beseech and implore the Most High that He would
no longer cause it to suffer this death, but that He would
permit it to attain unto that which it desired, namely,
unto the remainder of righteous love. Likewise in this
faintness I did pray unto the blessed Francis and the
holy Evangelists and did make earnest supplication and
cry unto them, inasmuch as I was drawn nigh unto them
through the love which I felt. And believing myself to
be all love, I said, " Many are there who think they do
dwell in love and they dwell in hatred, and many on the
contrary think they dwell in hatred and they do verily
dwell in love." But my soul sought to know this of a
certainty, and God permitted me to feel it so clearly that
I was wholly content. For I was so filled with this love
that after this happened I do not believe I could ever
have been without it, nor could I believe any creature
who said otherwise ; even had it been an angel I would
i8o THE BLESSED ANGELA
not have believed it, but would have answered, " Thou
art he who is fallen from heaven."
And methought that I beheld in myself two sides, as
though a road had been made through me ; upon the
one side I saw this love and all goodness (the which was
of God and not of me), and upon the other side I saw
myself all dried up, where there was nothing good.
Wherefore I considered that the thing I loved proceeded
not from me, albeit I was in love, but that it came from
God alone, in whom all love was joined together.
Then gave He unto me greater and more ardent love
than before, and I desired to go unto this love. Thus
were there two loves, that of which I have already
spoken and which was so great that I knew not that any
could be greater, until there came upon me a mortal love,
and betwixt this love and that other mortal love a great
heat. There is a certain middle-place of the which I can
say nothing, so deep was it, so full of joy and unspeakable
delight.
Then do I wish to hear nothing of the Passion, neither
would I that God should be named before me, because
when I hear Him named it exciteth in me so much de
votion that I faint and am distressed for love of Him,
and all lesser things do trouble me. In comparison with
this I do esteem as nothing all that is related in the
Gospel of the Life of Christ, or in other places, for in God
do I behold greater and yet more incomparable things.
Since He hath left me I am remained as contented as
OF FOLIGNO 181
an angel ; for I love toads and serpents, and even fools
and demons, and nothing that I see them do, even sins
committed against others, can displease me, inasmuch as
I believe that God doth justly permit it and desire that
it should be done. And when I am in this state I should
take no heed if dogs were to bite me, neither should I
seem to suffer any pain.
In this state, therefore, there can be no thought or
grievous remembrance of the Passion of Christ, or any
tears, albeit there was at one time added unto this love
the remembrance of the inestimable worth of the precious
Blood through which the world was redeemed. Where
fore do I marvel how they can exist together. Never
theless, there was none of the suffering of the Passion, for
the Passion showeth us the way we have to go and teacheth
us what we have to do. And this state is greater than
that of standing ever at the foot of Christ s Cross, in
continual remembrance, as did the Blessed Francis, albeit
the soul frequenteth both the one and the other state.
SEVENTH VISION, WHEREIN SHE BEHELD GOD IN THREE
PERSONS, BUT SHE BEHELD HIM DARKLY ; AND THIS
VISION DID INSPIRE HER WITH PERFECT AND HOLY
HOPE AND FULL ASSURANCE
THERE was a time when my soul was exalted to behold
God with so much clearness that never before had I
182 THE BLESSED ANGELA
beheld Him so distinctly. But love did I not see here
so fully ; rather did I lose that which I had before and
was left without love. Afterwards I did see Him darkly,
and this darkness was the greatest blessing that could be
imagined, and no thought could conceive aught that
would equal this.
Then was there given unto the soul an assured faith, a
firm and certain hope, wherein I felt so sure of God that
all fear left me. For by that blessing which came with
the darkness I did collect my thoughts and was made so
sure of God that I can never again doubt but that I do
of a certainty possess Him. Thus is my hope now made
certain, for now do I see so clearly that what I see can
neither be told by the mouth nor imagined in the heart.
And by that blessing (most certain, and including also
that darkness) have I attained unto all my hope, and
inasmuch as now I see clearly, I have all that I desired
to have or to know.
Here, likewise, do I see all Good ; and seeing it, the
soul cannot think that it will depart from it or it from
the Good, or that in future it must ever leave the Good.
The soul delighteth unspeakably therein, yet it beholdeth
naught which can be related by the tongue or imagined
in the heart. It seeth nothing, yet seeth all things,
because it beholdeth this Good darkly and the more
darkly and secretly the Good is seen, the more certain is
it, and excellent above all things. Wherefore is all other
good which can be seen or imagined doubtless less than
OF FOLIGNO 183
this, because all the rest is darkness. And even when
the soul seeth the divine power, wisdom, and will of God
(which I have seen most marvellously at other times), it
is all less than this most certain Good. Because this is
the whole, and those other things are but part of the
whole. Another difference is, that albeit those other
things are unspeakable, yet they do bring great joy
which is felt even in the body.
But seen thus darkly, the Good bringeth no smile upon
the lips, no fervour or devotion or love into the heart,
for the body doth not tremble or become moved or dis
tressed as it doth at other times. And the cause thereof
is, that the soul seeth, and not the body, which reposeth
and sleepeth, and the tongue is made dumb and cannot
speak. All the many and unspeakable kindnesses which
God hath shown unto me, all the sweet words and all
other divine sayings and doings are so much less than
this which I have seen clearly through the darkness, that
I do put no hope in them. Yea, even if it were possible
that all these were not true, it would in no wise lessen
the hope which I have in this and all other good.
Unto this most high power of beholding God in
effably through such great darkness was my spirit up
lifted but three times only and no more ; and although
I beheld Him countless times, and always darkly, yet
never in such an high manner and through such great
darkness.
And when upon the one hand my body is wasted by
1 84 THE BLESSED ANGELA
infirmity, when the world with its thorns and bitterness
chaseth me forth, and demons do likewise afflict me with
much vexation, and do continually persecute me and
molest me (because they have power over me and be
cause God hath given me soul and body into their hands,
so that I do almost seem to behold them falling bodily
upon me), upon the other hand God doth draw me unto
Himself with that Good which I beheld through the
darkness, in which darkness I did doubtless behold the
Holy Trinity. And to me it seemeth that I am fixed
in the midst of It and that It draweth me unto Itself
more than anything else the which I ever beheld, or any
blessing I ever yet received, so there is nothing which
can be compared unto It.
All that I say of this seemeth unto me to be nothing,
I do even feel as though I offended in speaking of it, for
so greatly doth that Good exceed all my words that my
speech doth appear to blaspheme against it.
When I behold and am in that Good, I remember
nothing of the humanity of Christ, of God inasmuch as
He was man, nor of aught else that had shape or form ;
and albeit I seem to see nothing, yet do I see all things.
When, however, I am separated from that aforesaid
Good then is it given unto me to see Christ, who draweth
me with such gentleness that sometimes He saith, " Thou
art I, and I am them." I see those eyes, and that face so
gracious and so pleasing, which embraceth and draweth
my soul unto itself with infinite assurance. And that
OF FOLIGNO 185
which proceedeth from those eyes and that face is nothing
else save that Good of which I spake before and which I
beheld darkly, which proceedeth and issueth forth from
within. And it is that Good wherein I delight so greatly
that I can in no wise speak of it.
Being thus one with Christ the soul liveth. And in
this God do I live more than in the darkness, and although
He who dwelleth in darkness draweth me beyond all
comparison more strongly, yet do I live so constantly in
Christ that, inasmuch as I have been once and for all
granted assurance of God, nothing can ever come be
twixt me and Him.
From that time forth there hath never been day or
night wherein I have not constantly rejoiced in the
humanity of Christ, wherefore do I long to sing and to
praise God, saying :
" Thee do I praise, oh God my delight, for upon Thy
Cross have I made my bed, and instead of a pillow have
I found poverty, instead of repose have I found suffering
and contempt, for upon this bed was He born, He lived,
and laid Him down to die."
These companions, poverty, suffering, and contempt,
were so beloved of God the Father that He gave them
unto His Son, and the Son desired ever to lie upon this
bed. And on this do I always love Him and do agree
with the Father. And upon this bed have I laid me
down to rest, for it is my bed whereon I hope to die, by
which I hope to be saved. But the joy which I have of
1 86 THE BLESSED ANGELA
those hands and feet cannot be described, and when I
see Him I do desire never to depart from Him, but draw
nearer unto Him, wherefore is my life but as death, and
the more I do remember Him, the less can I speak, for
then iny tongue is tied. When I leave Him the wicked
ness which I find compelleth me to desire Him yet more,
and because of this my desire and the weariness of waiting
am I plunged into mortal pain, but in this vision is my
soul uplifted and consoled by the most sweet God, to
whom be honour and glory for ever and ever.
EIGHTH VISION AND CONSOLATION, WHEREIN SHE BE
HELD GOD AS CLEARLY AS IS POSSIBLE IN THIS LIFE,
IN THE WHICH VISION SHE ACQUIRED STRENGTH IN
GOOD INTENTIONS AND IN THE PERFECT DELIGHT
IN GOD
BEING thus exalted in spirit during the time of Lent,
therefore, I was joined with God in a manner other than
was customary for me. Methought I was in the midst
of the Trinity, in a manner higher and greater than was
usual, for greater than usual were the blessings I re
ceived, and continually were there given unto me gifts
full of delight, and rejoicing most great and unspeakable.
All this was so far beyond anything which had heretofore
happened unto me that verily a divine change took place
in my soul, which neither saint nor angel could describe
OF FOLIGNO 187
or explain. This divine change, or operation, was so
profound that no angel or other creature, howsoever
wise, could comprehend it, wherefore do I say again
that it seemeth unto me to be evil-speaking and blas
phemy if I do try to tell of it.
Here am I drawn forth put of all things wherein I did
formerly take delight, such as the life and humanity of
Christ and the consideration of those most deep com
panions whom God had greatly loved from all eternity
and had given unto His Son. Likewise did He draw me
forth from the aforesaid delight, that is to say, the
poverty, suffering, and contempt borne by His Son
(wherein I was accustomed to find my repose and my
bed) ; also was I withdrawn from that darkness, in the
vision of which I had so greatly rejoiced. And finally
I was drawn out of all former states with so much unction
and in sleep, that I could in no wise comprehend it, and
do only know that now I have not those things.
In these divine benefits and operations which were
accomplished in my soul, God did first present Himself
unto it thus ineffably in His works ; then did He manifest
and reveal Himself fully unto the soul, bestowing upon it
great gifts, with indescribable clearness and certainty.
- There are two ways wherein God showeth Himself
unto the soul. One way is when He showeth Himself in
timately, and it doth then know Him to be present, as
He is present in every creature and in everything that
hath being ; as much in demons as in good angels, in
i88 THE BLESSED ANGELA
hell as in Paradise, in adultery and murder, in all good
works, and in all things which exist, both beauteous and
ill-favoured. When I have this unity, therefore, I do
rejoice in God no less when I see a bad angel, and an evil
deed than when I see a good angel or deed ; and in this
manner doth He most often present Himself unto my soul.
And this presentation doth bring enlightenment, with
great truth and divine grace, so that when the soul
beholdeth this it cannot offend in any way.
Moreover, this enlightenment bringeth many divine
benefits unto the soul ; for example, when it becometh
aware that God is already present it doth deeply humble
itself and is confused by reason of its sins. Also it re-
ceiveth much wisdom and divine consolation with great
joy-
God showeth Himself in another and more special
manner, very different from the foregoing, which like
wise giveth joy, but different from the former joy. For
here He draweth all the soul unto Himself and worketh
many divine things in it, with much greater grace and
an unspeakable depth of joy and enlightenment ; so that,
without any other gifts, this presentation of God is the
blessing possessed by saints in the life eternal.
Of the gifts received by saints in the life eternal, how
ever, some have more and some less. But of these it is
impossible to speak, as I have already said, because my
words are so feeble that they do deface and blaspheme
rather than justly describe. I will only say that amongst
OF FOLIGNO 189
these gifts is the enlargement of the mind, whereby it
becometh more capable of understanding and knowing
God ; for when He presenteth Himself unto the soul
He doth reveal and make Himself manifest, and doth
thus enlarge it to receive gifts and sweetness never known
before and greater and deeper than hath been described.
Unto the soul (now drawn forth out of all darkness)
is then vouchsafed the utmost knowledge of God which
I do think could be granted. And it is given with so
much clearness, sweetness, and certainty, and hath such
depth, that the human heart cannot attain unto it, nor
can my heart ever return again to the understanding
and knowledge thereof, or to the imagining of aught
regarding it, saving only when the supreme God doth
vouchsafe unto the soul to be exalted even unto that
which the heart can no more reach. Therefore is it not
possible to say anything whatsoever concerning it, or to
find words wherewith to express it ; neither can the
imagination or the understanding in any way reach unto
it, so immeasurably doth it exceed all things.
Thus do we perceive that by nothing that we can
think or say can God be exalted. The Holy Scriptures
are so far above us that no man be he the wisest in all
the world and possessing all the knowledge it is possible
to have in this life can fully and perfectly know and
understand them ; there is none whose intelligence
would not be always overcome by them.
Of these most excellent and divine workings in the
190 THE BLESSED ANGELA
soul whereby God doth manifest Himself, can man in
no wise speak or even stammer. But inasmuch as my
soul is ofttimes uplifted to know the divine secrets, I do
understand wherefore the Holy Scriptures were written,
what they do appear to affirm and deny, that which is
easy and that which is difficult, and why some derive no
profit from them, and why those who do not observe
them are condemned and those who do observe them
are saved by them. Thus have I an advantage in know
ing these things, and after learning the secrets of God I
can speak some few words with certainty ; yet are my
words outside of those divine and ineffable workings, and
in no way do they approach nigh unto them, but rather
do they spoil and blaspheme, as I have always said.
Therefore do I say that if all divine consolations, all
spiritual joys, all heavenly delights which ever were in
this world if all the saints who have lived from the
beginning of the world until now were to expound and
show forth God, if all the worldly delights, both good
and evil, which ever existed were all to be converted into
one good and spiritual joy which should endure until I
were made perfect, I would not, even that I might ob
tain all this, give or exchange even for the space of the
twinkling of an eye that joy which I have in the un
speakable manifestation of God.
These things have I spoken that I might in some way
instil into the hearts of men the conviction that this
unspeakable blessing is infinitely above all those aforesaid
OF FOLIGNO 191
things. And I possess it not only for the space of the
opening and shutting of an eye, but ofttimes for a good
while. In that way do I have it with much effect, but
in another way that is to say, with less effect do I
have it almost continually. And albeit I do feel a little
of both grief and joy from without, yet within my soul
there is a chamber into which there entereth no sort of
grief or joy of any virtue whatsoever, nor anything that
can be named or expressed. But into it there entereth
that greatest Good, and in that manifestation of God
(which I do blaspheme in thus naming it, seeing that I
have no word wherewith to speak of it perfectly) lieth
the whole truth.
In Him, therefore, do I understand and possess all
truth that is in heaven and earth and hell, and in all
creatures ; and so great is the truth and the certainty
that were the whole world to declare the contrary I
would not believe it, yea, I should mock at it. For I
behold Him who is everything ; I perceive how surely
in Him are all created things ; I likewise perceive how
that He hath made me capable of perfectly understanding
the aforesaid matters in a way better than there had been
until I saw in that great darkness wherein I did so re
joice. For I do behold myself thus alone with God,
wholly clean, wholly pure, wholly sanctified, wholly up
right, wholly assured, and wholly celestial in Him, and
when I am in this state I do remember naught else.
Once when I was in that state, the most high God
192 THE BLESSED ANGELA
spake thus unto me : " Daughter of divine wisdom,
perfect temple of delight, joy of joys ; daughter of
true peace, in thee reposeth the Holy Trinity and
the whole truth, and thus thou holdest Me and I hold
thee."
One of the operations of the soul vouchsafed unto it
by our Lord God is that with great rejoicing I do most
fully understand how God entereth into the most holy
Sacrament of the Altar, together with that most high
and noble company. But when I remain outside of that
state I do perceive myself to be full of sin, obedient unto
sinfulness, unjust, unclean, wholly false and earthly.
Nevertheless, I do stay quiet, having in me a divine and
constant unction, above all which I have ever felt in all
my days.
I came not unto that aforesaid state of mine own self,
but I was led and drawn thereunto by God ; so that,
albeit of mine own self I should not have known how to
desire or ask for it, I am now in that state continually.
Ofttimes is my soul uplifted of God without my will or
consent, and when I am not hoping or thinking to re
ceive aught from Him, my soul is suddenly exalted and
dominated by Him. And when thus exalted I under
stand the whole world and do believe myself in heaven
with God instead of upon the earth. This state is far
more excellent than any other I have experienced ; it
is so full of satisfaction, so clear, ennobling, and enlarging
that I never felt any other state approaching unto it.
OF FOLIGNO 193
This manifestation of God have I experienced more
than a thousand times, and each one was different from
the others. Thus once at the Feast of Saint Mary at
Candlemas I did have that unspeakable manifestation of
God, and whiles that it was being revealed unto the
soul, the soul did behold a representation of itself ; and
it beheld itself more noble and high than it could possibly
imagine or understand, and I could not otherwise have
believed that either mine own soul or the souls of those
in Paradise could be of such nobility. For my soul did
then behold itself in such wise that it could not under
stand itself. If, therefore, the soul which is finite and
circumscribed could not comprehend its own self, how
much less could it comprehend its Creator who is im
mense, infinite, and boundless ?
Then did my soul present itself before God with the
utmost assurance ; it had no fear whatsoever, but it
went into God s presence with the greatest joy it had
ever felt, with a new and most excellent pleasure, in a
manner so miraculous, so new and clear that my own
soul could never have understood such a thing. At this
meeting of my soul with God (when I saw and under
stood the aforesaid unspeakable manifestation of God),
the most high God spake unto me certain words which I / -
do not desire should be written down ; and when the
soul returned unto itself, it found and retained within
itself the consciousness that it could endure all suffering
and torment for God s sake, and that by nothing whatso-
i 9 4 THE BLESSED ANGELA
ever that could be done or said could it henceforth be
separated from God.
Then did my soul exclaim and say, " Oh, most sweet
Lord, who can separate me from Thee ? " and I heard a
voice make answer that nothing could separate me from
Him because of His grace.
All these things did I hear spoken by God in a manner
more wondrous than I can describe. It was likewise
told me that the aforesaid unspeakable manifestation of
God is that Good enjoyed by the saints in the life eternal,
and that this Good is naught else save this, but otherwise
experienced and so different from the other that the
lowest of the saints who hath the least in the life eternal
hath yet more than can be given unto any soul before the
death of the body.
This is what my soul hath understood in that marvellous
manifestation of God.
NINTH VISION, WHEREIN IT WAS CERTIFIED UNTO HER
THAT IN HER VISIONS AND HEAVENLY CONVERSATIONS
SHE HAD NOT BEEN DECEIVED
UPON a certain occasion, at the Feast of the Blessed
Virgin Mary, some little while after my conversion, I did
pray the Blessed Virgin that she would implore her Son
to grant me grace whereby I might know that I had not
OF FOLIGNO 195
been deceived in the conversations which had been held
with me. Then came unto me a heavenly voice promising
me that my request should be granted, and saying fur
ther : " God hath shown Himself unto thee, hath spoken
with thee, and hath endowed thee with understanding
of Himself ; take heed, therefore, that thou neither
speakest, beholdest, nor hearkenest unto anything what
soever save according unto His will." I perceived that
these things were said unto me with much discretion and
ripe wisdom. The aforesaid conversations had left me
with great joy and the hope of obtaining that for which
I had asked, and the foregoing words did, moreover,
tell me that God would grant the grace that everything
I did should be done with His permission.
I began, therefore, to do the three things which had
been told unto me. Accordingly my heart was uplifted
from all things earthly and fixed on God. And nothing
that I did, or ate, or spake prevented my heart from
being always fixed on God ; neither could I see, or
think, or feel, save according unto God s will. When I
had been engaged in prayer and desired to go and eat
and drink, I did humbly ask permission, and He answered,
" Go and eat with the blessing of the Father, Son, and
Holy Spirit." And thus did He give me permission,
sometimes immediately and sometimes later.
This lasted three days and three nights. Finally I be
held God in spirit during Mass, at about the time of the
elevation of the Bodv of Christ. After this vision there
196 THE BLESSED ANGELA
remained unto me an indescribable sweetness and great
joy, which I do think will never fail me all the days of
my life. And in this vision was I assured of all that I
had asked ; there remained unto me no doubt whatsoever^
but I was fully satisfied and persuaded that I had not
been deceived in the foregoing conversations.
TENTH VISION AND CONSOLATION, WHEREIN IT WAS
FURTHER CERTIFIED UNTO HER THAT SHE HAD NOT
BEEN DECEIVED IN HER CONVERSATIONS
UPON another occasion whilst I was at prayer, ex
ceeding pleasant words were spoken unto me after this
manner :
" Oh my daughter, who art far sweeter unto Me than
I am unto thee ; thou art the temple of My delight, and
the heart of the Omnipotent God resteth upon thy
heart."
Together with these words there came upon me a feel
ing of the utmost joy, such as I had never before ex
perienced, inasmuch as all the members of my body felt
it. And as I did prostrate myself at these words, it was
further told me :
" The Omnipotent God loveth thee more dearly than
any other woman of this city. He rejoiceth in thee and
in thy companion. Do ye both strive, therefore, that
your lives be as a light unto all who desire to follow your
OF FOLIGNO 197
example ; but unto those who follow you not, shall your
lives be as a judgment strict and hard."
My soul did here understand that this cruel judgment
was pronounced against the learned rather than against
the laity, because they do despise these heavenly things
by reason of knowing them in the Scriptures. Yet was
I told that so great was the love which Almighty God
bare unto us that He was continually with us, albeit not
with these feelings. And I was told that His eyes were
now upon us ; whereupon methought that I beheld His
divine eyes with the eyes of my mind, and I rejoiced
more than I can say. Nevertheless, I do grieve because
the words we are now saying are so unworthy.
Albeit I had great joy of this matter, yet did I re
member my sins and I did esteem that neither now or
at any time had there been in me any good which might
be pleasing unto God. Wherefore began I to doubt,
seeing that great things had been spoken unto me ; and
I said :
" If Thou who speakest unto me wert truly the Son
of Almighty God, my soul would feel a joy higher and
greater than this, and I should not be able to bear it,
feeling that Thou wert in me, who am so unworthy."
Unto this He made answer, " I desire not that thou
shouldst have a greater or more perfect joy than this at
the present time, but I have prepared a greater one for
thee. Thou must know that the whole world is full
of Me."
198 THE BLESSED ANGELA
And verily I did then perceive that every creature was
full of Him. Again He spake unto me, saying, " I can
do all things, I can make thee to see Me as when I talked
with My disciples and yet to feel Me not."
This was not said unto me in actual words, but my
soul comprehended that which He said, and many things
greater still, and thus it felt them to be true. Yet in
order to be clear whether that which was said was verily
true, my soul cried :
" Forasmuch as Thou art Almighty God and the
things Thou tellest me are true, give Thou me a sign
whereby I may be sure thereof, and release me from this
great doubt."
Then I besought Him that He would give me some
tangible sign, something which I could see ; such as
putting a candle into my hand, or a precious stone, or
some other thing, or that He would give me any sign
He pleased, promising Him that I would show it unto
no person save unto whom He should desire. Then He
replied :
" This sign that thou seekest is one that would only
give thee great joy when thou didst behold or touch it,
but it would not free thee from doubt, and thou mightest
be deceived by that sign. Therefore will I give thee
another sign, better than the one thou seekest, and which
will be for ever with thee, and in thy soul thou shalt
always feel it. The sign shall be this : thou shalt be ever
fervent in love, and the love and the enlightened know-
OF FOLIGNO 199
ledge of God shall be ever with thee and in thee. This
shall be a certain sign unto thee that I am He, because
none save I can do this. And this is a sign which I will
leave in thy soul, the which is better for thee than that
which thou didst ask of Me. My love do I leave in thee,
so that for love of Me thou wilt endure tribulations,
and if any person speak or do evil unto thee thou wilt be
grateful, declaring thyself unworthy of so much mercy.
Such is the love which I bare unto you all, for whose
sake I patiently and humbly endured all things. Thus
thou shalt know whether or not I am in thee if, when any
person shall speak or do evil unto thee, thou art not only
patient, but even desirous that they should hurt thee
and be grateful unto them. And this is a certain sign of
the grace of God. And behold, 1 do now anoint thee
with an ointment wherewith a saint called Siricus and
many other saints were anointed."
Then did I immediately feel that ointment, and so
sweet was it that I longed for death, and that I might
die with all manner of bodily torments. The torments
suffered by the martyrs who had died for Christ did I
esteem as naught, and I desired that for love of Him my
torments should be more terrible than theirs, and that
the world should cry out upon me with insults and re-
vilings.
Moreover, I rejoiced greatly in praying for those who
might work me these evils, and I marvelled not at the
saints who prayed for their murderers and persecutors ;
200 THE BLESSED ANGELA
for not only ought we to pray unto God for them, but
we should beseech Him to grant them especial grace.
Therefore was I very ready to pray for those who did me
evil, to love them with a great love, and to take com
passion upon them. In that anointing I did feel such
sweetness both within and without that I never felt the
like before, and I have no words wherewith I can show
forth the least part of it.
This consolation was different, and of a nature unlike
the others. For in the others I had desired immediately
to quit this world, but in this my desire was that my
death should be grievous and prolonged, with all manner
of torments, and that my members should suffer all the
tortures of the world. Yet all this seemed but a small
thing unto me, for my soul knew well that every torment
was but a small thing in comparison with the blessings
promised in the life eternal. My soul knew of a certainty
that it was thus, and if all the wise men of the world had
told me the contrary, I should not have believed them.
And if I should swear that all who walked upon the afore
said way would be saved, I should believe that I spake
the truth.
This sign did God leave so firmly implanted in my
soul, with so bright and clear a light, that methinketh
I could endure any martyrdom. This sign, moreover,
leadeth continually upon the straight way of salvation,
that is to say, it leadeth unto love and the desire to suffer
for love of God.
OF FOLIGNO 201
Moreover, I heard the words which God spake unto
me, saying, " At the end of these things shalt thou cause
to be written, * Unto God be the thanks, and whoso
desireth to keep the grace which he hath shall not turn
his eyes away from the Cross, whether it be joy or sorrow
that I do send upon him."
All these aforesaid things concerning this sign did my
soul comprehend much more fully than I can explain,
and with a completeness whereby I was enabled to under
stand many more things than I have told here. My love
and joy w r as so great that I can in no wise express it, and
may God not impute it unto me for a sin that I have
related all this with so many faults and shortcomings.
HERE BEGIN THE CONSOLATIONS WHICH SHE
DID HAVE WHEN THINKING UPON
THE PASSION OF CHRIST
FIRST CONSOLATION OF THE PASSION OF CHRIST
As I was once meditating upon the Passion and poverty
of the incarnate Son of God, Christ appeared unto me
and showed unto me His great poverty, the which He
was minded to put into my heart in order that I might
clearly see it and diligently reflect upon it. I likewise
beheld those for whose sakes He had become poor, and
for them I felt such great grief and aversion that my
heart did almost fail me.
202 THE BLESSED ANGELA
After this, He did show His Passion unto me more fully.
Then I beheld Him poor of kindred and of friends, and
moreover so poor of Himself that, having regard unto
His humanity, He was not able to help Himself.
Again after this it pleased Him to make me under
stand more things concerning His Passion than I had ever
hitherto heard related. Then did 1 understand how in
His Passion Christ saw that the hearts of those wicked
and obstinate men were all turned against Him ; He saw
how all the members carefully destroyed His name, and
how they used great attention and diligence to destroy
it speedily ; He saw the subtlety, the cunning machina
tions with which they conspired against Him, and He
saw their evil designs, their slanders, rage, and fury, and
the plans and preparations which they had made in order
that they might most cruelly afflict Him. Of a certainty,
the cruelty of the Passion was very great, inasmuch as
He foresaw all the pain, the injury and shame.
My soul beheld far more of the Passion than I have
will to say, yea, rather will I keep silence. Therefore
did my soul then cry aloud, saying :
" Holy Mary, mother of Him who is thus afflicted,
give me something of this Passion of the Son of God, for
thou hast seen more of it than hath any other saint. Thou
hast seen Him with the eyes both of thy body and thy
mind, and most intently hast thou observed Him, because
thou hast loved Him more than all." And my soul
cried again, saying, " Is there here any saint who can tell
OF FOLIGNO 203
me aught concerning this Passion, of which I do hear
nothing spoken, nor any mention made, in the manner
in which my soul hath seen it ? For so great is it that
I myself cannot describe it. My soul hath seen the
Passion of Christ to be so great that, even if Saint Mary
saw it in many respects more plainly than did any other
saint, not even she and far less any other could de
scribe it. And if there be any who can describe it,
methinketh it is Thou who hast borne it."
When I had thus seen the Passion of the Son of God,
I fell into a much greater grief than ever before, and if
my heart had failed me then it would have been no
marvel, for when I do even now remember me of these
things I begin to grieve, seeing that I have lost that
strength of mind which did formerly keep me joyful,
wherefore for a long time have I felt no joy.
SECOND CONSOLATION OF THE PASSION OF CHRIST
ANOTHER time there were shown unto me the bitter
suffering in the soul of Christ, the which was so awful
that heart cannot imagine nor tongue describe it. And
forasmuch as I beheld such suffering in the Virgin s
Son, my soul was most grievously afflicted and my own
suffering was greater than I had ever felt before.
Seeing how that I could find no ease or joy in this
meditation, my soul did perceive many causes and
204 THE BLESSED ANGELA
reasons for that bitter suffering. Firstly, because that
soul was most holy and entirely without sin, for which
reason it deserved no punishment whatsoever. Then,
because He endured it for love of us, and we, ungrateful,
hostile, and unworthy, did despise and mock at Him even
whilst He was redeeming us through His Passion. Then,
because the sin of those who crucified Him was exceeding
great, and that Soul which did hate and utterly abhor
all sin grieved more over this than over any other sin.
There were, moreover, many persons who committed
this sin, because both Jews and Gentiles who were
gathered together for the Feast did conspire against Him,
causing Him the utmost grief. Also because of the deep
malice and wickedness of His adversaries, whose whole
endeavour was to destroy Him, His memory, and His
name, and also His elect disciples. He suffered likewise
because He had compassion upon those disciples who
fell from faith, and He endured persecution for their
sakes. He suffered likewise because He had compassion
upon His most unhappy mother, and because He found
Himself in great trouble without any help or consola
tion. And finally, He suffered above all things because
that most noble soul was dolefully assailed upon every
side ; every person was unto Him a cause of grief ; His
Soul felt pain and anguish from all the pain and anguish
inflicted upon that most holy, virginal, and delicate Body.
And all these things together were laid upon that one
most holy Soul.
OF FOLIGNO 205
Many other things were clearly set forth unto me, but
I neither can nor will relate them.
Drawn forth out of myself, therefore, I was trans
formed in the suffering of the Crucified, and the divine
mercy did vouchsafe these things unto me : Firstly, that
my will was so straitened that I could desire nothing
save what He permitted. Secondly, that He hath placed
within my soul a state which changeth but little and
I possess God in such fulness that I am no longer in
that state wherein I was wont to be, but I do walk in
such perfect peace of heart and mind that I am con
tented with all things.
THIRD CONSOLATION OF THE PASSION OF CHRIST
I WAS meditating one time upon the great sufferings
borne by our Lord Jesus Christ upon the Cross, and
more especially upon the nails, which I did hear were of
such a sort that they had driven the flesh of the hands
and feet into the wood ; and I desired to behold those
little pieces of flesh which the nails had so violently
driven into the wood.
Then did I feel such great pain because of Christ s
pain that I conld not stand upon my feet, but I bent
mine head and sat me down on the ground ; and I
beheld Christ, who inclined His head upon mine arms
which I had stretched out upon the ground. Then He
206 THE BLESSED ANGELA
showed unto me His throat and His arms, whereupon
my grief was instantly changed into joy so great and so
different from all other joys that I neither saw nor felt
aught else ; for the beauty of that throat was a thing
most great and ineffable. Then I understood that His
beauty proceeded from His divinity.
Naught else did He show me saving that most comely
and gracious throat, the beauty whereof cannot be
likened unto any thing or any colour in the world, save
only unto the clearness of Christ s body, which I do
sometimes behold when it is raised on high at the
elevation.
FOURTH CONSOLATION OF THE PASSION OF CHRIST
UPON the fourth day of the great week I was meditating
with grief upon the death of the Son of God, striving to
empty my mind of all other things in order that my soul
might be the more absorbed in this Passion and Death.
Being, therefore, wholly occupied with the endeavour
and desire to cast out every other matter from my mind
in order that I might the more speedily and completely
think only upon this, I heard the divine voice saying
within my soul, " My love for thee was no deceit." This
word was as a shock of mortal pain unto my soul, for the
eyes of my mind were instantly opened, and I saw that
what He said was very true. I saw the working and
OF FOLIGNO 207
effect of that delight ; I saw all that the Son of God had
done for the sake of this love, and I saw what Christ Cruci
fied had borne in life and in death for the sake of this
deep and unspeakable love. Wherefore did I understand
that it was indeed true that His love for me had been
no deceit or jest, but love most perfect and profound.
Then did I perceive just the opposite in myself, that is
to say, I knew that I loved Him deceitfully and not
truly. For this reason did I suffer such mortal pain and
intolerable grief that methought I was about to die.
Then were other words spoken unto me, which did
make mine anguish greater still ; and the words were
these :
" Again I say unto thee, My love for thee was no
deceit, My service of thee was not feigned, nor was My
feeling for thee one of enlargement."
Then cried my soul, saying, " Oh Master, that which
Thou sayest is not in Thee, is wholly in me ; for never
have I loved Thee saving deceitfully. I have served Thee
with lies and I have never desired to draw nigh unto Thee
in very truth for fear lest I might feel those burdens
which Thou didst feel and bear for my sake. Wherefore
have I never served Thee sincerely and for Thine own
sake, but with negligence and duplicity."
Now when I perceived how that He had loved me
sincerely, how that He bore in Him all the signs of true
love, and how that He had drawn nigh unto me to such
a degree that He was become Man in order that He
208 THE BLESSED ANGELA
might more completely bear and feel in Himself all our
sufferings, I did feel such exceeding great anguish that
my ribs seemed disjointed and methought mine heart
would burst asunder. Reflecting, moreover, upon these
words, " My feeling for thee was not one of enlarge
ment," I did hear Him say further unto me, " I know
thy soul more intimately than it knoweth itself," and
these words did increase mine anguish, inasmuch as
the more I perceived how intimately God did know
me, the more did I realise that I myself had become
enlarged.
After this He spake certain words unto me which did
manifest and show forth His boundless love, saying :
" If there were any person who desired to feel Me in
his mind, I would not withdraw Myself from him ; and
unto whomsoever did desire to behold Me would I
willingly show Myself, and with whomsoever did desire
to speak unto Me would I joyfully converse."
These words did arouse in me the desire never to feel
or say or do aught which should offend God. And this
is what God desireth and especially seeketh in His sons
and His elect ; for He hath called and chosen them in
order that they may think, see, and speak according unto
His will, and that they may take heed to do nothing con
trary thereunto. Thus was it set forth and told unto
me :
" Those who love My poverty, suffering, and contempt
are My lawful sons and Mine elect, whose thoughts are
OF FOLIGNO 209
fixed on My Passion and Death, for here and nowhere
else is found salvation and true life for all ; wherefore
are these and none others My lawful sons."
FIFTH CONSOLATION OF THE PASSION OF OUR LORD
UPON a certain occasion when I was in the church of
the Blessed Francis, and it was nigh unto the time of
the elevation of the Body of our Lord, whilst the organ
was playing the angelic hymn, " Holy, holy, holy," my
soul was caught up in that Light uncreate, and therein
was it so rapt and absorbed in a manner wholly in
describable.
After this (I being still in the first rapture and attrac
tion), there appeared unto me the figure of the Blessed
Christ Crucified, as though He had been only just then
taken down from the Cross ; His blood was as fresh and
red and flowed from His wounds as easily as though it
had only that instant been shed. Moreover, there
appeared such a dissolution of all the members of that
blessed body that the sinews and joints of the bones
seemed unto me as though loosened from their due
harmony that is to say, from their proper position in
the body ; and this was caused by the hard and cruel
stretching and the horrible ill-treatment of those virgin
limbs at the hands of wicked men upon the torturing
Cross ; nevertheless, the skin was nowhere broken.
2io THE BLESSED ANGELA
At this sight my bowels were so pierced with com
passion that verily I seemed all transformed in the pain
of the Crucified, both bodily and mentally. And with
a sharper knife still was I pierced at the sight of the cruel
and violent dissolution of all His limbs, where methought
His sinews were loosened and undone and His bones dis
placed ; and so likewise at the sight of the open wounds,
for in these did I behold a great secret of the Passion
and of the hardness and cruelty of the tortures He had
borne.
The sight of the crucified body of the good and be
loved Jesus did awaken such great compassion that in all
my inward parts and my bones and joints did I feel new
pain, and I lamented afresh with terrible anguish.
As I stood thus absorbed in suffering and as though
transformed in the pains of the Crucified, I heard Him
speak again concerning the devout persons and the fol
lowers of His Passion, and those who had taken com
passion upon Him. I heard Him give thanks unto them
and say :
" Blessed are all ye of my Father, who, having had
compassion upon Me and passed through tribulation
with Me and followed after My life, have merited to
wash your robes in the most precious blood of the Lamb.
Blessed are ye who suffer with Me, who am crucified
and afflicted with boundless suffering in order that I
may offer satisfaction for you and redeem you from
immense, bitter, and endless torments, and who have
OF FOLIGNO 211
rendered yourselves worthy of it by thus bearing with
Me poverty, suffering, and contempt. Blessed are ye
who shall remember and be pitiful of My Passion, which
is the Miracle of all ages, the salvation and life of the
lost and the sole refuge of sinners for thereby shall ye
share in the kingdom, the glory and the resurrection
which I have purchased by that same Passion, and ye
shall verily be co-heirs with Me for ever and ever.
Blessed are ye of My Father and of the Holy Spirit, yea,
verily blessed, and ye shall therefore have the blessing
which I shall give at the last judgment, inasmuch as ye
did not repulse Me when I came unto Mine own place,
as did My persecutors, but of your compassion did re
ceive Me into the lodging of your hearts as a desolate
pilgrim ; when I hanged naked upon the Cross, hungry,
thirsty, and sick, and pierced by nails, ye did suffer with
Me in My death and desired to be in all things My
companions. Herein have ye verily accomplished the
works of mercy, wherefore in the last dread hour ye
shall hear it said, Come, ye blessed of My Father, inherit
the kingdom prepared for you from the foundation of the
world. Upon the Cross I did hunger, and at least through
your compassion did ye give Me to eat," and then He
added most marvellously the remainder of His saying,
and I cannot possibly describe the burning love which
shone upon these blessed ones from the eyes of that
blessed Face of God made Man, Jesus Christ.
After this He spake again, saying, " Oh verily and in
212 THE BLESSED ANGELA
all ways blessed are ye ; for if upon the Cross I did pray
unto My Father with tears and cries for those who
crucified and tormented Me, excusing them and saying,
Father, forgive them, for they know not what they do,
what shall I say for you, who have had compassion upon
Me and have been My faithful companions, when I shall
be no longer upon the Cross, but judging the world in
glory and happiness ? "
Thus did I remain unspeakably consoled, and mine
affection for the Passion of the Son of God was greater
than I can express.
And many other words spake He, more than I can
know or declare, all of which did kindle my love and
inflame it unto the utmost.
SIXTH CONSOLATION OF THE PASSION OF OUR LORD
JESUS CHRIST
ANOTHER time when I was praying and meditating with
great grief and compassion in mine heart upon the
Passion of our Lord Jesus Christ, I did bethink me over
and over again of how great was the iniquity of all my
sins, seeing that before God could be appeased or I could
be reconciled unto Him, or obtain remission of those
sins, it was needful that the Son of God should not only
pray with tears and supplication, but that He should die
for this upon the Cross.
OF FOLIGNO 213
I reflected, moreover, upon how complete must be
the damnation, how great the infinite miseries and
countless torments which awaited me for each mortal
sin which I had committed, if, in order to give satisfac
tion for them, it was needful that not angel or archangel,
but the very God, Jesus Christ, the Son of God, should
Himself suffer for me and endure the misery of death and
the tortures of the Cross.
I did likewise reflect upon mine ingratitude, and
how that not only do I nothing in return for such a
great benefit, but do even offend Him every day, re
fusing to remember the benefit of His redemption or, by
doing penance, to work together with Him for my salva
tion. And I was amazed at these things, at the infinite
goodness and mercy of God and mine own great iniquity
and foolishness. And as I thought upon this, it was
shown unto me how that by the Passion of Christ we are
liberated from all the sins, torments, and punishments
which we have deserved ; and this was shown unto me
so clearly that scarce could I restrain myself from crying
aloud in the presence of all people.
Thus was it told me by the Lord Jesus Christ when
He appeared unto me that forasmuch as He had been
hanged for us upon the Cross, no man or person whatso
ever could excuse himself if he were not saved. For in
order to procure salvation it is only needful to act as
a sick man acteth with his physician, who, desiring to
regain his health, showeth his infirmity and disposeth
2i 4 THE BLESSED ANGELA
himself to obey in all that the physician commandeth
him. So here likewise is it needful to do naught else,
nor to spend money for medicine, but only to show
himself unto the Physician by the acknowledgment of
his sins, to do that which the Physician ordereth arid to
take heed that he oppose Him not in any way.
My soul did comprehend that the medicine was
Christ s blood, which He giveth freely without price,
and it costeth nothing unto the sick sinner save this
disposing of himself, and the Physician Christ giveth
him health and healeth him of his infirmity.
Then were all my sins shown unto my soul, and I per
ceived that each member had its special spiritual in
firmity. Wherefore, hearing what had been said, the
soul did instantly endeavour to show forth all the sins
which it had committed with the different members of
the body and with all its own strength and powers,
saying :
" Oh Lord, Master and Physician of eternal health !
Oh my God, forasmuch as by only showing forth unto
Thee my infirmities and diseases Thou hast consented to
heal me, and because, oh Lord, I am very sick and have
no part in me that is not corrupt and defiled, I, wretched
that I am, will show Thee, oh Lord, all mine infirmities
and all the sins of all my members and of all the parts
of my soul and body ! "
Then did I begin and point them all out, saying, " Oh
Lord, most merciful Physician, look upon mine head and
OF FOLIGNO 215
see how ofttimes I have adorned it with the emblems of
pride, how I have many times deformed it by curling
and braiding my hair, and have committed numerous
other sins. Look, oh Lord, upon my wretched eyes,
full of uncleanness and envy ! "
In like manner I strove to number and show forth all
the sins of mine other members. And when He had
hearkened thereunto with great patience, the Lord
Jesus Christ did gladly and joyfully make answer that
He had healed these things one after another and then,
taking pity upon my soul, He said :
* Fear not, My daughter, neither do thou despair ; for
even wert thou tainted with a thousand deadly diseases,
wert thou dead a thousand times, yet could I give thee a
medicine whereby thou mightest be healed of everything
if thou wouldst only apply it unto thy heart and soul.
For the infirmities of thine head which thou hast told
and shown unto Me, and for which thou art displeasing
unto God and grievous unto thyself, which infirmities
thou hast incurred by washing, combing, anointing,
colouring, adorning, and braiding thy hair, by setting
thyself up in pride and seeking vainglory, for which
things thou dost deserve to be cast into the uttermost
parts of hell, to be humbled in all eternity and reputed
as one most vile, for these infirmities have I given satis
faction and done penance. I suffered the most grievous
pain inasmuch as My hair was plucked out and my head
pierced by sharp thorns ; with a rod was it smitten and
216 THE BLESSED ANGELA
covered with blood, it endured all manner of mockery
and scorn, and with the vilest of crowns was it crowned.
" For the infirmity of thy face, which thou hast con
tracted likewise by washing and anointing it, by showing
it unto miserable men and seeking their favour, I have
made and ordained a medicine. For these sins have I
also given satisfaction, for wicked men did spit in My
Face, making it all filthy and stained ; it was swollen and
deformed by rude and heavy blows and a vile cloth was
hung before it.
" Moreover, for thine eyes, with which thou hast looked
at vain and hurtful things and hast delighted in gazing
at many things which were opposed unto God, have I
given satisfaction, shedding copious and bitter tears from
My eyes which were veiled and filled with blood.
" For the ears wherewith thou hast offended God by
hearkening unto vain and hurtful things and taking de
light therein, I have done great penance, hearkening unto
many grievous things, such as false accusations, slanders,
insults, curses, mockings, lies and blasphemies, and finally
the wicked judgment spoken against Myself but above
all I did penance in hearkening unto the weeping of My
most loving and lowly mother, who grieved for Me with
exceeding great grief.
" Because of the sins of thy mouth and throat, where
with thou didst take delight in feasting and drunken
ness and in the sweetness of delicate meats, My mouth
hath been dry and empty, hungry and thirsty, it hath
OF FOLIGNO 217
fasted and been made bitter with vinegar mingled with
gall
" For the sins of thy tongue, which thou hast let loose in
slanders, calumnies, derisions, blasphemies, lies, perjuries,
and other sins, I did shut My mouth in the presence of
judges and false witnesses, no excuses issued from My
mouth, and with all Mine heart did I pray unto God for
those who did Me evil, and I always preached the truth.
" Because of the sins of thy power of smell, whereby
thou didst delight in flowers, I did smell the abominable
spittle which I endured upon My face and eyes and
nostrils.
" For the sins committed with thy neck, by shaking it in
anger, pride, and lasciviousness, and against the Supreme
God, I suffered many and divers blows upon My neck.
" For the sins of thy shoulders and back, whereby thou
hast offended in bearing many things which were opposed
unto God, I did penance by bearing upon My shoulders
the Cross whereon I was to hang.
" For the sins of thy hands and arms, with which thou
hast done much wickedness, in embraces, touches, and
other evil deeds, My hands were driven into the wood of
the Cross by large nails and torn through bearing the
weight of My body in Mine agony.
" For the sins of thy heart, with which thou hast sinned
through anger, envy, sadness, evil love, and base covetous-
ness, My side and heart were pierced with a sharp spear,
and from the wound issued there forth a most potent
2i 8 THE BLESSED ANGELA
medicine, sufficient to heal all the passions and sins of the
heart that is to say, water to cool evil desires and loves,
and blood for the remission of anger, sadness, and enmity.
" For the sins of thy feet, wherewith thou hast sinned
through vain running and dancing and loose walking
about for thy pleasure, My feet were not only twisted and
bound, but were nailed upon the wood of the Cross ; in
place of shoes laced and adorned with cut leather, I
had feet all bleeding and covered with the blood which
flowed from My whole body.
" For the sins of thy whole body, wherewith thou hast
sinned by giving it up to delights, repose, and dreams,
taking pleasure therein in divers ways, My body was
fastened upon the Cross, terribly scourged, and stretched
out thereon after the manner of a skin ; I was closely
fastened upon the hard wood until I was bathed in a
bloody sweat which ran down even upon the ground ;
and finally I suffered here the most dreadful torments,
crying aloud, sighing, weeping and lamenting until I
died, slain by cruel men for the sins of thine ornaments
and thy needless, vain, and curious raiment. I was hung
naked upon the Cross, and vile men stripped off My tunic
and My vest and cast dice for them before Mine eyes.
And, naked as when I was born of the Virgin, in the cold,
the wind, and the air, I was exposed and stretched out on
high in the sight of all men and women, in order that I
might be the more easily seen and mocked at and might
suffer the greater shame.
OF FOLIGNO
219
" Because of the sin of thy wealth, wherewith thou hast
done evil by acquiring, wrongfully spending, and saving
it, I have been poor, possessing neither palace, nor house,
nor hut, wherein I might be born or where I might dwell
during My lifetime ; in death I should have had no
sepulchre wherein I might rest (but should have been left
a prey unto dogs and birds) if one had not been moved
through compassion of My misery to receive Me into his
own sepulchre. My blood and My life have I given unto
perverse and sinful men ; nothing whatsoever have I
kept for Myself, but in life and death have I desired to
be and to remain poor for ever.
" But wherefore should I say more ? Howsoever thou
mayest discourse, thou canst not find any sin, any disease
of the soul, for the which I have not brought the true
medicine and given sufficient satisfaction for all sinners
and for all the infinite torments and grievous pains which
the wretched soul ought to suffer in hell. But if thou
remainest not in thy neglectfulness thou needest lament
no longer, if only thou dost here suffer with Me and have
compassion upon Me always, and be My companion in
poverty, ignominy, and contempt as long as thou livest.
Mary Magdalene, who was sick, had all these things and
desired to be wholly liberated from them. Wherefore was
she healed of all her infirmities and in like manner can
all persons who have these things find health as she did."
The Crucified One spake further unto me and said :
" When these My sons, who through sin have departed
220 THE BLESSED ANGELA
from My kingdom and made themselves sons of the devil,
do return unto the Father, He hath great joy of them and
showeth them His exceeding great delight in their return.
So great is the Father s joy at their conversion that He
bestoweth upon them supernatural grace, the which He
giveth not unto virgins who through sin have not departed
from Him. And this He doth because of the boundless
love which He beareth them, and because of the pity
which He hath of their wretchedness ; also because they
do grieve for that they have offended so great a Majesty
and do know themselves to be worthy of hell.
" Because of these two reasons, even he who hath been
the greatest sinner may find the greatest grace and mercy."
After this the Lord spake unto me again and said :
" Whosoever desireth to find grace must not lift his eyes
from the Cross, whether I do grant and permit him to
live in joy, or whether he live in sorrow."
SEVENTH CONSOLATION OF THE PASSION OF OUR LORD
JESUS CHRIST
UPON another occasion, as I was gazing at the Cross with
the Crucified, and was looking at the Crucified with my
bodily eyes, such a fervent love was suddenly kindled in
my soul that even the members of my body felt it with
great joy and delight. I saw and felt that Christ em
braced my soul with the arm wherewith He was crucified,
OF FOLIGNO 221
wherefore I rejoiced with a joy greater than I had ever
had before.
From this time forth there hath remained unto me a
certain joy and clear enlightenment, whereby the soul
knoweth and understandeth how it is that we see our
flesh made one company with God. And this true
delight of the soul was more unspeakable, this joy was
more constant and this enlightenment was clearer .than
I had ever had before. There remained unto me, there
fore, so complete an assurance and certainty of my state
that I had no more doubt whatsoever but that this state
is most certainly from God, and likewise that the admoni
tions or words which I heard within me are also from
God. And I marvelled how hitherto I could possibly
have doubted this. And so entirely certain was I of this
state that I could not have believed otherwise even if all
the men in the world had told me the contrary.
Even now, when I am rapt in this vision and embrace,
my soul is so filled with joy that I can feel no sadness
whatsoever of the Passion, albeit I see that that Hand is
wounded. All my joy lieth now in Christ Crucified, and
sometimes it seemeth unto my soul that in the aforesaid
close embrace it entereth into the side of Christ and the
joy which my soul hath of this illumination cannot be
described, for it is so great that sometimes I cannot stand
upon my feet, but do fall down and lose my speech.
Here end the Consolations of the Passion of Christ.
222 THE BLESSED ANGELA
HERE BEGIN THE CONSOLATIONS AND VISIONS
WHICH SHE DID HAVE OF THE SACRAMENT
OF THE ALTAR
THE first vision was, that upon one occasion whilst Mass
was being said, and as I was striving to think with devotion
of the humility of God and of His supreme goodness (in
that it pleased Him to come unto us in the Sacrament of
the Altar), I was exalted in spirit and obtained a new and
clear understanding of how God cometh in the aforesaid
Sacrament.
Firstly, it was told me that, by virtue of His divine
power, the body of Christ could be upon every altar, a
thing not to be comprehended in this present life. And
although much is said in the Scriptures of that power,
those who read do nevertheless understand but little of
it. " But those who feel something of Me," said God,
" do understand more of it ; nevertheless, neither the
former nor the latter do fully understand, but the time
cometh when ye shall understand."
After this I was enlightened and did comprehend in a
manner clearer than had been shown me either before or
afterwards, how God cometh in this Sacrament. I be
held how Christ cometh together with a most beauteous
company, at whose beauty I marvelled greatly. And
desiring to know who they were, it was told me that they
were the thrones. That company was most bright, and
OF FOLIGNO 223
was an exceeding numerous multitude ; so that if I had
not known that God doeth all things with measure, I
should have deemed it to be without number or measure,
but innumerable ; for it could not be measured either in
length or breadth, but was ineffable.
SECOND VISION OF THE SACRAMENT OF THE ALTAR
BEING in the church of Foligno at the Feast of the
Angels in September, I desired to communicate, and I
prayed unto the holy angels, especially unto Saint Michael
and the seraphim, saying :
" Oh ye ministering angels, who have received power
and office from God that ye may administer Him unto
others by showing forth His knowledge and love, I do
beseech you that ye present Him unto me such as the
Father of Mercies did give Him unto men, such as He
desireth that I should receive and worship Him that is
to say, as one poor, suffering, despised, wounded, bleeding,
crucified, and dead upon the Cross."
Then did the angels reply unto me with infinite
graciousness and sweetness :
" Oh thou who art pleasing unto God, behold, He hath
been administered unto thee and is present with thee,
and moreover, it is given unto thee to administer and
present Him unto the others."
And verily, I did then have Him present with me, and
I did of a certainty behold Him with mine eyes in that
224 THE BLESSED ANGELA
Sacrament in the manner as I had prayed that is to say,
poor, suffering, bleeding, crucified, and dead upon the
Cross. At the sight of such a grievous vision I did then
feel a pain so exceeding sharp that methought mine heart
would burst. On the other hand, however, I was filled
with joy and gladness because of the presence of the
angels, and if I had not myself beheld them, I should
never have believed that angels were so pleasing, or that
they could have filled the soul with so much joy.
Now whilst the Mass was being said, there was a priest
who was celebrating near unto the time of the Com
munion. And as he was taking the Body of Christ and
breaking the Host, I heard a voice weeping and saying,
" Alas, many are there who break Me in pieces and who
do even draw blood from My back ! " I did therefore
think that the priest was not in a state meet for receiving
the Body of Christ, and I prayed, saying, " Grant that
he may not be such a one," and instantly it was answered
me, " He shall not be thus eternally."
THIRD VISION OF THE SACRAMENT OF THE ALTAR
ANOTHER time I was in church hearing Mass, and about
the time of the elevation of the Body of Christ (when the
congregation kneeleth down to adore it), I was uplifted
in spirit, and the Blessed Virgin appeared unto me in a
vision and said :
OF FOLIGNO 225
" Oh my daughter, sweet unto my Son and unto me,
my Son is now come unto thee and thou hast received
His blessing."
Then did she make me to understand that after the
consecration of the Host, her Son was upon the altar, as
though she were telling me some new thing with great
joy. And these words gave me such pleasure and delight
that I neither think nor believe that there be any person
who could possibly relate it. For the Blessed Virgin told
this unto me with great humility, and with a new feeling
and the utmost sweetness. Wherefore I marvelled how
that I had been able to remain standing, so great was
my joy.
Then she spake again and said " Forasmuch as thou
hast received the blessing of my Son, it is meet that I
should come unto thee and give thee mine likewise."
Then did she bless me, saying, " Be thou blessed of my
Son and of me, and strive thou with all diligence and
earnestness to love Him to the utmost of thy power ; for
thou art greatly beloved and shalt attain unto that which
is infinite."
Then was my joy greater than before, and it was yet
more increased at the elevation of the Body of Christ.
Yet I beheld nothing in the Body of Christ as I had
hitherto beheld it, but I felt Christ verily within my soul.
Thus came I to know by this that there is nothing
which so filleth the soul with the burning fire and delight
of love as having Christ within. For this is the fire of
226 THE BLESSED ANGELA
sweetest love, and when it burneth in the soul, then know
I that God is verily there likewise, because none other
can produce this effect. Then do all my members feel
as though they were loosened and disjointed, and when
they are thus loosened they do make a noise. This do I
feel chiefly during the elevation of the Body of Christ,
and especially in my hands, which become disjointed and
fall apart.
FOURTH VISION OF THE SACRAMENT OF THE ALTAR
ANOTHER time, when I came to communicate, a heavenly
voice spake unto me and said " Oh beloved, in thee is
all good, and thou goest to receive all good."
Whereupon I began to think, " If all good is in thee,
wherefore goest thou to receive it ? " Unto this came an
answer immediately, " Although all good is in thee, it
will not be effaced by that which thou art now going to
receive." And as I drew nigh unto the Communion,
the voice spake again and said, " Now is the Son of
God upon the altar, according both unto His divinity
and His humanity, and with Him is a multitude of
angels."
And forasmuch as I desired greatly to behold Him with
the angels, God was then shown unto me. I saw Him
not in any form whatsoever, but I beheld plenitude and
beauty that is to say, I beheld all goodness. And it
OF FOLIGNO 227
was told unto me, " Beloved, thus shalt thou stand before
Him in the life eternal," and the comfort my soul derived
therefrom cannot be described.
When I communicate, the Host swelleth in my mouth
for a little time after I have received it, and it hath a
taste neither of bread nor of meat such as we do eat, but
it hath quite another taste which resembleth nothing in
the world. Moreover, the Host is not hard as heretofore,
and doth not go down my throat in little pieces, but it
goeth down whole, and it is so sweet that I would
willingly hold it in my mouth for a great while if I had
not heard it said that man should swallow it instantly.
Thus it goeth whole down my throat, with that taste of
an unknown meat, and saving that it is the custom
there is no need to drink anything after it in order to
swallow it more easily. And as it goeth down my throat
it produceth in me a great feeling of pleasure, which is
apparent outwardly in the body, for it maketh me so to
tremble that scarcely can I hold the cup.
Now, when I do make the sign of the Cross and place
my hand upon mine head, saying, " In the name of the
Father," I feel nothing new. But when I place my hand
upon my heart, saying, " and of the Son," I do instantly
feel such love and consolation that methinketh I have
found Him there.
This would I not have related or caused to be written
down like the other things had I not been advised there
unto.
228 THE BLESSED ANGELA
FIFTH VISION OF THE SACRAMENT OF THE ALTAR
DURING a certain time of sickness I greatly desired to
communicate at the Feast of the Angels, and forasmuch
as there was no person to bring me the most holy Body
of Christ, I began to grieve exceedingly.
Then, in the midst of my grief and desire for Com
munion, behold, I began to reflect upon that same Feast
of the Angels, upon their praise-giving, and how they do
praise the Lord continually ; and I reflected upon the
office of the angels, which is to praise God, to serve
Him and minister unto Him. And behold, I was then
suddenly exalted, and I saw before me a great multitude
of angels ; and they led me unto an altar and said unto
me, " This is the altar of the blessed angels." And upon
the altar did they show unto my soul Him whom the
angels praise, that is to say, they showed Him who is all
praise ; and they said
" In Him who is now upon the altar is the true perfec
tion and complement of the most worthy sacrifice which
thou seekest. Wherefore prepare thyself worthily to
receive Him, for He hath espoused thee with the ring of
His love and the marriage hath already been celebrated,
but now wilt thou see a new way of accomplishing the
marriage."
I cannot describe the great joy which I had of this, for
my soul felt it all in very truth, seeing that it was more
OF FOLIGNO 229
full of meaning than can be related in words. Hereby
was it also signified unto me that I should presently
depart out of this world, because this thing happened at
the beginning of my last illness.
SIXTH VISION OF THE SACRAMENT OF THE ALTAR
ANOTHER time I beheld Christ in the consecrated Host as
a Child. He appeared certainly to be a child of twelve
years of age, very lordly, as though He held the sceptre
and the dominion. He appeared to hold something in
His hand as an emblem of lordship, but I know not what,
and although I saw it with my bodily eyes I cannot say
what it was that He held in His hand. When I beheld
Him I did not kneel down like the others, so great was
my delight at beholding Him, but I was much displeased
and grieved because the priest replaced the Host too soon
upon the altar.
Verily, His beauty and adornment cannot be described,
and so great was my joy at the sight of Him that I do
think it will never fade, and there was such certainty with
it that I do in no way doubt of the truth thereof. And
finally, my delight in that vision was so great that I asked
no help of Him and spake neither good nor evil, for I
was so absorbed in the delight of that beauty that I knew
not what to say.
230 THE BLESSED ANGELA
SEVENTH VISION OF THE SACRAMENT OF THE ALTAR
ANOTHER time whilst Mass was being celebrated I was
uplifted in spirit, and I did question the Lord, saying
" Behold, Lord, Thou art in this Sacrament of the
Altar, but tell me where are Thy faithful ones ? "
Then opened He mine understanding and made
answer, " Where I am, there are My faithful ones
with Me."
Then I perceived that it was so, and I comprehended
clearly that in every place where He was, there should I
be also. But this being is not the being within God,
but the being which is outside of Him. And it is He
alone who is in every place and comprehendeth all
things.
I have many times seen the Body of Christ in divers
forms in this Blessed Sacrament. For sometimes I have
seen the throat of Christ more splendid and beauteous
than the sun, and by that beauty was it certified unto me
that God Himself was here, seeing that it was incom
parably greater than the sun both in beauty and quantity,
wherefore doth it greatly grieve me that I cannot make
it manifest. Sometimes I have seen two eyes of great
splendour, and so large that I beheld nothing of the
Host save the edge thereof.
At the sight of both these things was I refreshed with
so much joy that I cannot compare the one with the
OF FOLIGNO 231
other, because both are so great that I do think I shall
never lose them.
HERE BEGIN THE VISIONS WHEREIN SHE WAS
COMFORTED BY THE BLESSED VIRGIN
FIRST VISION OF THE BLESSED VIRGIN
UPON one occasion I was exalted in spirit although I was
not then at prayer, but as it was after dinner I had sat
me down to meditate, and therefore I was not thinking
about it in any way. And suddenly my soul was uplifted
to behold and contemplate the Blessed Virgin Mary in
glory ; and beholding a woman placed in such nobility,
glory and dignity as was she, I was filled with marvellous
delight, and the sight did produce in me most immense
joyfulness. The glorious Virgin was praying for the
human race, and so great was her exaltedness, humanity,
and virtue that she was wholly ineffable, wherefore was
my joy unspeakable.
And as I gazed at these things, Jesus Christ did sud
denly appear in that place, seated beside her in glorified
humanity. And as I gazed at Him (albeit I knew how
His flesh had been tormented, lacerated, reviled, and
ignominiously crucified, and miraculously knowing all the
heavy sufferings, injuries, scoffings, and vilenesses borne
for our sake), I did in no wise grieve, indeed, it is im
possible to describe the delight I had thereof, and my
232 THE BLESSED ANGELA
speech failed me, so that methought I was about to die.
I say, moreover, that it was unto me an exceeding great
grief that I did not die, so that I might speedily attain
unto that unspeakable thing which I beheld.
This vision endured for three days in succession, and I
was not hindered from eating, albeit I ate but little. My
body did lie down in constant weakness and I spake not
at all. Nothing else did hinder me, but when I heard
God spoken of I could not contain myself for my im
mense joy.
SECOND VISION OF THE BLESSED VIRGIN
WHEN I was in the church of the Brothers Minor at
Foligno upon the morning of the Feast of the Purification
of the Blessed Virgin, a voice spake unto me, saying,
"This is the hour wherein the Virgin Mary came into
the Temple with her Son." This thing did my soul
hear with exceeding great love ; thereupon it was exalted
and I beheld our Lady entering that place. My soul
advanced to meet her with great reverence and love ; but
because it feared somewhat to approach near unto her,
our Lady did greatly reassure it, and holding out her
Son towards me, she said, " Oh lover of my Son, take
Him ! " And with these words she placed her beloved
Son in mine arms. And as I gazed upon Him, His eyes
appeared to be fast closed as though He were asleep, and
He was wrapped in clothes, or rather swaddled.
OF FOLIGNO 233
Our Lady, who was wearied by walking, then sat her
down and made such beautiful, fair, and pleasing gesture
(showing how honest and gracious were her manners),
that for the sweetness and delight which it had of behold
ing her my soul was not only unable to look at the Lord
(whom I held clasped in mine arms), but it was constrained
only to contemplate our Lady herself.
And as I stood thus, the Child remained all naked in
mine arms ; and opening His eyes He lifted them and
looked to me. And at the look of those eyes I did
suddenly feel myself filled with so much love that I was
altogether overwhelmed. Because from those eyes there
issued forth such splendour and fire of love and joy that
it is a thing indescribable. After that there appeared
suddenly a great and ineffable Majesty, saying
" He who beholdeth Me not small will not behold Me
great." After this He added, " I am come unto thee and
have offered Myself unto thee in order that thou mayest
offer thyself unto Me."
Then did my soul in a manner most marvellous and
indescribable offer itself unto the Lord ; finally I offered
myself wholly, and likewise my children who followed
after me perfectly. I offered myself in all things, keeping
back nothing whatsoever either of mine own possessions
or of theirs, and my soul understood that God had
very willingly accepted this offering, receiving it with
great readiness. Wherefore I cannot tell how great was
the joy, jubilation, and delight which my soul felt when
234 THE BLESSED ANGELA
it saw that God accepted my offering with so much joy-
fulness and graciousness.
Yet another time did I behold the glorious Virgin
Mary and she exhorted me to go unto Communion,
giving me her blessing and relating unto me the sufferings
of compassion which she had for her Son.
Here end, the Visions of the Sacrament of the Altar.
HERE BEGIN THE VISIONS WITH WHICH SHE
WAS COMFORTED CONCERNING HER CHILDREN
WHO SHOULD FOLLOW AFTER CHRIST
FIRST VISION CONCERNING HER CHILDREN
BEING exalted upon one occasion, and drawn and absorbed
into the Light uncreate, I beheld that which cannot be
related. And as I remained in that state, there appeared
unto me the image of the blessed God made Man, Christ
Crucified, as though He had been but then lifted down
from the Cross, and His blood issued forth from His
wounds as fresh and red as though it were at that very
moment first bursting from the new-made wounds. In
all His joints, moreover, there appeared such a dissolution
of the sinews (caused by the cruel stretching upon the
Cross) that the bones seemed all to be loosened from their
proper places.
OF FOLIGNO 235
At this sight my bowels were pierced with anguish and
I grieved more than I had ever grieved before. And as
I stood thus plunged in grief, there suddenly appeared
around the Crucified a multitude of my children who were
devout and given unto preaching and to following the
example of poverty, contempt, and suffering of Christ
Crucified. The Blessed Jesus called them unto Himself,
and drawing each one unto Him, He embraced him and
made him to kiss the wound in His side, and clasping him
close with His own hands, He laid his head there in that
place. And because of the joy born in my soul at this
sight, I did forget the aforesaid sorrow.
The degree of my children, however, was different one
from another, for some did He press less and some more
into His side ; some did He place there often and some
were wholly absorbed into His side, whence there appeared
on their lips the redness of red blood, and the mouths of
some were adorned with this blood and their faces all
coloured with it, according unto their aforesaid degrees.
And bestowing upon each one His liberal blessing, He
said
" Oh ye blessed sons, discover ye the way of the Cross-
that is to say, the way of My poverty, contempt and
suffering. For in these times especially do fellow-workers
abound, and ye have I most especially elected in order
that through you and your preaching and example may
be discovered and made manifest My truth which hath
hitherto been trodden upon and hidden by the world."
236 THE BLESSED ANGELA
Then did my soul understand that in like manner as my
children had been pressed upon His side according to their
different degrees, so also unto each one were these words
diversely addressed. In no wise is it possible to describe
the exceeding great love which shone in that blessed Face
and especially in those Eyes of God made Man, the Lord
Jesus Christ, upon these children as He pressed them upon
His sacred wounds, and which was moreover revealed in
all the signs, words, and benedictions made and pro
nounced over them.
SECOND VISION CONCERNING HER CHILDREN
UPON another occasion, when I was walking in a certain
procession, I felt that same unfathomable attraction of
the Word Uncreate in the aforesaid ineffable manner.
And I beheld the blessed God, Three in One, dwelling in
the minds of my sons and transforming them diversely
in Himself according unto their degrees, to behold which
thing was verily like unto being in Paradise ! For so
tenderly and lovingly did He descend upon them that I
wearied not of gazing at them, and so full and sweet, so
cordially spoken was the blessing which God Uncreate
poured out upon these children that it is altogether
indescribable. Then called I unto my children, saying
" Oh my sons, be ye as a burnt sacrifice, wholly con
sumed both in mind and body."
OF FOLIGNO 237
In like manner was the supreme God made Man, Christ
Crucified, shown unto me, with all His joints loosened as
hath already been said, and during the whole time of the
procession was He carried through the air before mine
eyes without the help of any hand whatsoever. And He
gathered the children unto Him and pressed them upon
the wound in His side, saying unto them
"I am He who taketh away the sins of the world.
Your sins have I taken away and they shall never more be
imputed unto you. For this is the fountain of the true
and perfect cleansing, this is the price of the true redemp
tion and this is the house of the true habitation. Where
fore, oh My children, fear not to discover and to defend
both by word and deed this most excellent truth of life
and of My way, which is assailed by the perverse and
the wicked, for I am ever with you, your Helper and
Defender."
Moreover, both now and also at other times was there
shown unto me the cleansing of all my sons in three
degrees. One was a special gift of great grace made unto
some of them for the joyful perfecting of themselves in
works of virtue. Another degree was the special gift of
great grace and strength for the easy resisting of sin. The
third and last degree was the perfection of the soul and its
transformation in the Crucified. And although much
beauty is bestowed upon the soul in all these changes and
graces, yet is nevertheless the first degree of great, pleasing
and most excellent beauty. Likewise is the last degree
238 THE BLESSED ANGELA
greater than I can say. These children did appear unto
me to be so entirely transformed in God that now I do
behold. scarce aught else save Christ Crucified and not yet
glorified, so wholly do my children seem to have been
absorbed and transubstantiated into Him.
THIRD CONSOLATION CONCERNING HER CHILDREN
DURING that same procession, as we were approaching
unto a church of the Blessed Virgin, behold, the Queen of
Mercy and Mother of all Grace herself arose, and inclining
herself unto these children in a new and gracious manner,
she bestowed on them blessings sweeter than all other
blessings, kissing them all upon the breast, some more and
some less ; and some did she embrace with her arms as
she kissed them. Of so great a charity was she, that
being apparently all luminous she did seem to absorb
those children into that infinite light within her own
breast. Yet it seemed unto me that I beheld no arms of
flesh, but a certain miraculous light into which, as hath
been said, she absorbed them with a most great and tender
love.
FOURTH CONSOLATION CONCERNING HER CHILDREN
UPON that same day, amongst many other things which I
saw, whilst Mass was being celebrated, there appeared unto
OF FOLIGNO 239
me the Blessed Francis, all glorious, offering me his
customary salutation, the which is " The peace of the
Most High be with thee." His manner of saluting is
always to speak in a voice pious, humble, gracious, and
affectionate.
Then did he praise greatly unto me the ardent in
tentions of some of my sons and their zeal in observing
the poverty of the Order. But he desired that it should
increase with the work and he said
" May the eternal, perfect and abundant blessing
(which I have received from God Eternal) descend upon
the heads of these beloved children of mine and thine.
See that thou biddest them live according unto the
way of Christ, showing it forth fearlessly both in word
and deed ; for I am with them and the Eternal God
is their Helper."
With so much affection did he then praise these chil
dren for their good intentions, comforting them with
the promise that they should assuredly make good pro
gress and that he would help them in his own inten
tion, and blessing them so lovingly that he appeared
as though he would rend himself for love of them.
Many other things did I behold concerning myself
and my children, all of which I cannot describe. But
this will I say, that I have seen and clearly comprehended
that the blessed God doth most tenderly overshadow
us, and likewise His sweet Mother, and they are ready
to bear the burden of our penitence, asking only that
240 THE BLESSED ANGELA
ye, oh my sons, should be shining examples of splendid
gentleness in suffering, poverty, and derision. They
desire, moreover, to see you dead unto this life, so that
your habitation be in heaven and your body alone in
this world. And as a dead man is not moved either
by honour or beauty, so must ye be in all ways un
changeable and outside of all worldly fear ; and ye must
preach unto others rather for the mortification of your
own lives than for the sake of making contentious dis
course. They do likewise desire that in all your deeds
your whole intention should be fixed in heaven in the
blessed Christ Crucified.
Thus, whether outwardly ye work or speak or eat, ye
are inwardly one with Him who desireth that ye should
continually bear Him about with you in every place and
land, and that He should ever direct all your actions.
And I pray that He who hath deigned to ask this thing
of you will likewise deign to fulfil His desire in you,
through the merits of His most holy Mother, the Virgin
Mary.
INSTRUCTION AND CONSOLATION RECEIVED FROM
GOD CONCERNING HER TRIBULATIONS
ONCE I besought God that He would give me something
of Himself, and He made for me the sign of the Cross.
Then I prayed Him that He would show me who were
OF FOLIGNO 241
His best beloved sons. Wherefore, amongst other things,
was this example immediately told unto me :
" Let us suppose that there was a man who had many
dear friends whom he had bidden unto a feast prepared
with great care and diligence. If it should happen,
now, that many of those who were bidden refused to
come, dost thou not think that he would grieve for
those who came not, seeing that he had abundantly and
with great cost prepared the feast, and that he would
receive those who did come with great honour ? And
is there any doubt but that, amongst those who were all
joyfully received, there were not some more familiarly
loved, whom he placed near unto himself at table,
eating with them out of the same dish and drinking
with them from the same cup ? "
With great joy in my soul I then asked : " Oh Lord,
when Thou biddest all, do Thou tell me more fully of
the difference."
And He answered : " I have bidden all unto the life
eternal and preparations have been made for all, and
none can excuse himself for that he hath not been asked.
But of all who were bidden only few come and are
given places at the table." And He gave me to under
stand that He Himself was the table, and not only the
table, but the food likewise.
I did also ask by what way were those come who were
come, and it was immediately told me by the way of
tribulation, such as the virgins, the chaste, the poor, the
Q
242 THE BLESSED ANGELA
sick, and the patient, with many others who had suffered
tribulation and were destined unto salvation.
Understanding thus the reasoning and explanation,
every word did greatly delight me. Yet all had He bidden
and all did He equally call His children. In these words
was it notified unto me that virginity, poverty, sickness,
loss of children and possessions and other temporal goods,
and finally that all tribulations were sent by God unto
His children for their good, albeit at that time they did
not know this and could not understand it. For this
reason there were many greatly troubled in the beginning,
but afterwards, like true sons, they endured everything
with patience and thanksgiving.
Such are those who most commonly attain unto eternal
life, nor is there any other way. But those who are bidden
unto the special table, whom God maketh to eat out of
the same dish and drink out of the same cup with Himself,
are those who desire and strive to know who is this good
Father and Lord who hath bidden them to the feast, and
who seek to please Him by the imitation of His most holy
Cross and by voluntarily taking upon themselves poverty,
contempt, ignominy and affliction. For unto such sons as
these doth God send many tribulations, the which are
sent unto them as an especial grace in order that they may
eat out of one dish with Him. " For at that table," said
Christ, " I was called to drink the cup of the shameful
Passion, which was made sweet unto Me through your
love, although it was of itself exceeding hard and bitter."
OF FOLIGNO 243
Recognising this grace and mercy, therefore, albeit they
do find the tribulations bitter, these sons do nevertheless
esteem them supremely sweet because of the love, grace,
honour and worthiness*contained therein. Therefore are
they now not afflicted by their troubles, and the greater
their tribulations the more delighted are they and the
closer do they feel themselves unto God. Wherefore do I
say and affirm that the children of God do feel the divine
sweetness mingled with persecutions, tribulations, and
penances, all of which was set forth unto me in the afore
said preaching. Countless times have I experienced this,
and I could not reveal or declare the sweetness I felt or
the tears of exceeding great joy that I shed when I was
troubled or reviled by my brethren, my friends, or my
kindred.
During a time of great sickness, as I was lying very
weak, there did again appear unto me God made Man,
Jesus Christ the Consoler, and methought that He had
great compassion on me and said unto me : " I am come
to serve thee." The service which He rendered me was
to stand before my bed, showing Himself to be so pleasing
and so gracious that it is a thing wholly unspeakable.
And I beheld Him more clearly with the eyes of my mind
than it is possible to behold any person with the eyes of
the body, and so great was my joyfulness and supreme
delight that it can in no wise be expressed or declared,
because it is wholly ineffable.
Again, upon a certain Holy Thursday I said unto my
244 THE BLESSED ANGELA
companion : " Let us seek Jesus Christ the Crucified, and
let us go unto the hospital, for perchance we shall find
Him amongst those poor, suffering and afflicted ones."
So we took the cloths we wore upon our heads (not having
aught else), and giving them unto the servant of the hos
pital, we bade her sell them and with the money buy
something for the poor of the hospital to eat. And
albeit she feared to do it, telling us that we should cause
ourselves to be reviled, yet because of our great impor
tunity she went and sold those poor little cloths and
purchased fish with the money, unto which we did add
the bread which had been given unto us for the love of
God for our own sustenance. After this we washed the
feet of the poor women and the hands of the men, but
especially those of a leper which were all putrefied and
spoiled and full of corruption. Afterwards we did drink
the water wherewith we had washed him, and that drink
was so sweet unto us that we tasted of its sweetness all
the way as we returned until we arrived at this place.
And because a scale from those sores had got into my
throat I endeavoured to swallow it as though I had re
ceived it in communion ; and at last I did swallow it,
and I found it to be so sweet that I can in no wise
describe it.
This have I told, because although man is troubled in
the beginning by the penances, afflictions and tribulations
he has accepted of God, yet doth he at last find exceeding
great consolation therein.
OF FOLIGNO 245
A FURTHER CONSOLATION GIVEN UNTO HER OF GOD
ANOTHER time when I was stirred by spiritual tribulation
it seemed unto me that for the space of a month I did
feel nothing whatsoever of God ; yea, it seemed even as
though He had wholly forsaken me and I was not able to
confess my sins.
Although upon the one hand methought this had
happened unto me because of my pride, upon the other
hand I perceived my sins so plainly and with such deep
conviction that I doubted if ever I should be able to
confess them with due contrition, or even declare them
with my mouth. For this reason I could neither praise
God nor pray ; but I perceived that this alone remained
unto me of God, that I was not as greatly troubled as I
deserved to be for having desired to depart from God
through sin, yet I could not have desired to offend
God for all the good and evil in the world, or consent
unto wickedness. Thus was I deeply and most terribly
troubled and afflicted during the whole of the aforesaid
time.
Then through the mercy and pity of God there spake
unto me a voice and said : " Daughter beloved of Almighty
God and of all the blessed saints in Paradise, God hath
placed His love in thee and beareth more love toward thee
than toward any other woman in the Valley of Spoleto."
Then did my soul cry aloud and answer : " How may
246 THE BLESSED ANGELA
I believe this, seeing that I am full of tribulation and do
seem to be forsaken of God ? "
The voice made answer : " When thou thinkest thyself
to be most forsaken, then art thou most dearly be
loved and nearest unto the eternal God." And again he
added : " A father who hath but one dearly beloved son
doth administer unto him delicate meats in moderation,
and permitteth him not to drink pure wine ; but he doth
mingle the wine with water and permitteth him to eat
nothing hurtful, in order that his food may do him no
hurt but always good. And God doth likewise, mingling
temptations and grievous tribulations with His conso
lations, and keeping the soul in these tribulations and
temptations ; for if He did not do this, it would plunge
into intemperate enjoyments as into a sea and would
be drowned. Wherefore, as I have said, when the soul
seemeth to be most forsaken, then is it most loved."
Then were my tribulations somewhat tempered, but
not wholly taken away, for I did not yet feel disposed to
confess and communicate. But in a short time they were
all taken away and thus was it told me
" It pleaseth Me that thou shouldst communicate
because if thou receivest Me, thou hast already received
Me, and if thou receivest Me not, thou hast received Me
nevertheless. Communicate, therefore, with the bless
ing of the Father, the Son, and the Holy Spirit. And
do it for reverence of Almighty God, of Saint Mary the
Virgin, and of Saint Anthony whose Feast it is to-day ;
OF FOLIGNO 247
for unto thee shall be given a new and most excellent
grace which thou hast never had before."
There was vouchsafed unto me accordingly the grace
to confess and the desire to communicate, and I did
confess immediately.
Now whilst Mass was being said, I perceived myself to
be so full of sins and shortcomings that I could not speak,
and I thought that the Communion which I then desired
would be a judgment upon me. Nevertheless there was
presently granted me such an admirable disposition that
I was able to place myself wholly in Christ. Then I
entered into Him with a faith and security such as I had
never before experienced ; I placed myself in Him and
in His merits as though I were dead, with an admirable
certainty that He would raise me up to life again. Where
fore I communicated in His faith, and there was granted
unto me a marvellous feeling which left in me a peace
whereby I was given to understand and to feel that all
tribulation which had happened unto me was for my
good. And this Communion which I received did bring
my soul in faith unto this perception and desire that is
to say, I desired to give myself wholly unto Christ because
He hath given Himself unto us. Wherefore do I take
new delight in the longing for martyrdom, and I desire
so much that I rejoice when grief and tribulation more
than usual do fall upon me. Hence do I conclude that in
the end God consoleth every troubled soul.
Thus I do remember me that, being one time afflicted
248 THE BLESSED ANGELA
and believing myself forsaken, I heard it said unto me :
" Know, thou beloved, that thou art not forsaken yea,
rather is God nearer unto thee and thou unto God in
tribulation than in times more prosperous."
Then cried my soul " If it be true that I am nearer
unto God in tribulation, may it please Him to take away
all my sin and through the merits of His Passion to give
me free absolution, to give also His blessing unto me and
unto my companion, and likewise unto the brother who
hath written down these things." And the answer was
given me, saying, " Thy sins have been taken away, and I
bless you with the flesh of that Hand which was nailed
upon the Cross."
Then I beheld that Hand stretched out in blessing
over our heads ; and I rejoiced greatly at the sight of that
Hand, because verily it was a joyous thing to see it. And
unto us three He gave His blessing, saying " The blessing
of the Father and the Son and the Holy Spirit be upon
you, and may ye keep it through all eternity." More
over He said unto me, " Say unto thy brother the writer
that he should seek to make himself little, and forasmuch
as he is greatly beloved of Almighty God, he must strive
to love Him yet more."
Thus in many ways did He deign to console me, He
who consoleth all who are in tribulation, unto Whom be
honour and glory for ever and ever.
OF FOLIGNO 249
AN ILLUMINATION OF THE UNDERSTANDING GIVEN UNTO
HER OF GOD CONCERNING THE WAY AND THE
STATE OF SALVATION
UPON a certain time as I was praying in my closet these
words were spoken unto me " All who are instructed
and enlightened of God to the end that they may under
stand the way of God, and who, in spite of this light
and revelation especially given them of God, do shut
their ears that they may not hear and their eyes
that they may not see, who refuse to understand
or hearken unto that which God sayeth unto the soul,
but do more readily debase themselves and follow after
other doctrine than that given them of God (desiring
against their conscience to keep upon the broad high
way), all these I declare to have merited the curse of
Almighty God."
Not once only, but many times, was this judgment told
unto me, and I was filled with horror when I heard it ;
it seemed unto me a thing most grave, for I feared there
was no deception therein that is to say, that God did
curse those to whom He had first given His light and
grace. Then was an example showed me, and it was
commanded me that I should cause it to be written
down ; and the example was this :
" Suppose there was a father who sent his son unto
the school, spending large sums upon him, clothing him
250 THE BLESSED ANGELA
honourably in fair raiment and furnishing him with
books, and who, after that the son hath been instructed
by an inferior master, procureth that he shall be trans
ferred unto a better one and advanced higher. If this
scholar, then, behaveth negligently and careth nothing for
the knowledge he hath learnt, but returneth unto a vulgar
state and vile occupations, and unto work of great fatigue
and labour, so that nothing remaineth unto him of all
that he hath learnt, the father must assuredly feel great
perturbation and indignation at his son."
Now such a son is he who is first instructed by preaching
and the Scriptures, and afterwards especially enlightened
by God, and unto whom it is given through especial light
and divine inspiration to know and understand how he
should follow in the way of Christ ; which learning God
first caused him to be shown by others and did then
Himself instruct him by His especial light and doctrine,
which cannot be taught save by God alone. And this
He doeth that the man may know how to direct himself
and may also be as a light unto others. But if such a
man declineth unto negligence, debasing himself and
growing fat and despising the light which he hath and
the divine doctrine and inspiration, then God will take
away from him that light and that grace and will curse
him instead. This was I commanded to have written
down in order that I might tell it unto a brother unto
whom I made confession, because it was a matter which
concerned him.
OF FOLIGNO 251
In another heavenly conversation was I told that there
is a certain generation which knoweth God only through
the manifold goodness of the good things He hath done
unto them, and that these know Him but little. And I
was told that there is another generation of men who,
albeit they know God through the aforesaid good things,
do nevertheless know Him much better through His good
ness which they experience in themselves.
In yet another conversation I heard a voice crying and
saying, " Oh, how great are they ! How great are they !
Not the great readers of My Scriptures, but those who
do them and fulfil them ; for the whole of the divine
Scriptures are fulfilled in the example of the Life of
Christ Jesus."
Once when I was at prayer I said unto God " I know,
Lord, that Thou art my Father, for Thou art my God ;
teach Thou me, therefore, that which Thou wouldst have
me do, and instruct me in that which pleaseth Thee, for
1 am ready to obey Thee."
Now reflecting upon these words from morning even
until the hour of tierce, I beheld and heard, but that
which I beheld and heard am I in no wise able to declare.
But it was a most unspeakable abyss, and it was shown
me what it was, who dwelt therein and who dwelt not
therein. And God said
" Of a truth there is no other straight way than that
which followeth My footsteps, for upon this road none
are deceived."
252 THE BLESSED ANGELA
And this hath been told unto me many times in truth
and great clearness. Amen.
Here end the Visions and Consolations of the
Blessed Angela of Foligno.
THE LAST WRITING OF THE BLESSED ANGELA OF FOLIGNO
THIS is the last writing and the last letter given by our
Mother, the Blessed Angela of Foligno, before she fell
sick unto death, and which she said was the last of her
letters. She foresaw her happy passing away a long time
before it happened, wherefore with great affection did
she constrain her writer to write thus, saying
" Oh my God, Jesus Christ, make me worthy that I
may know Thy most high mystery, which hath been
wrought by Thy most ardent charity. That is to say,
the most high and profound mystery of Thy most holy
Incarnation, which Thou hast wrought for our sake and
which hath been the beginning of our salvation, for it
doeth two things unto us. Firstly, it filleth us with love ;
and secondly, it maketh us to be verily certain of our
salvation.
" Oh, how unspeakable is this charity ! Truly there is
none greater than this, that my God, the Creator of all,
should have become a creature in order that He might
OF FOLIGNO 253
make me as God. Oh burning love ! Thou hast effaced
Thyself and made Thyself the least of all in order that I
might be great, and hast taken the form of a vile servant
in order that Thou mightest confer upon me a royal and
divine beauty. When Thou tookest my form, however,
Thou didst not make Thyself so small that Thou didst in
any way lessen aught of Thine own substance, or take
away from Thy Godhead, but the depth of the humility
of Thy Incarnation constraineth me to speak these
difficult words. Oh Thou Incomprehensible One, who
hast made Thyself comprehensible unto me, Thou God
Uncreate made creature for me ! Oh Unthinkable One,
made conceivable for me ! Oh Untouchable One, made
so that I may touch Thee ! Oh Lord, make me worthy
to behold the depth of this charity which Thou hast com
municated unto us in this Thy most holy Incarnation !
Oh happy fault (which came not of thee, however, but
of God s pity), unto whom it hath been permitted to
show us the hidden depths of divine charity which had
been concealed from us. And in very truth, a greater
charity cannot be imagined.
" Oh Thou Most High, make me capable of understand
ing this high and ineffable charity. Oh Lord, make us
capable of understanding the mysteries which Thou hast
wrought for us ! The first is the mystery of Thy most
holy Incarnation. The second is the ineffable mystery of
the example of Thy doctrine of penitence and affliction.
The third is the bitter death borne for our sake. The
254 THE BLESSED ANGELA
fourth is the glory of Thy Resurrection. The fifth is the
exaltation of Thine admirable Ascension.
" The first is love unspeakable. Oh love supreme and
transformed ! Oh love all too ineffable ! Blessed be
Thou, oh Lord, because Thou makest me to understand
that Thou wert made man. Oh how glorious is this
knowledge and understanding, that I do see and know
that Thou art born in me. Verily this understanding is
full of all delight and sweetness. Oh Thou Admirable
One, how admirable are the mysteries which Thou hast
wrought for me !
" The second mystery which Thou hast wrought for us
maketh us certain of the way of life. For Thou tookest
our flesh upon Thee and wast born and didst live in such
wise that we do possess Thy teaching and example, oh
Jesus Christ, who wast born unto poverty, suffering and
contempt, and therein didst live and die.
" The third is the mystery of Thy death, for thereunto
wast Thou born, that by dying for us Thou mightest work
our redemption. There are five things to be considered
in this death of Christ. Firstly, the declaration and
operation of our salvation ; secondly, our strengthening
and our victory over our enemies ; thirdly, the fulness
and superabundance of the divine love, as manifested by
that same death ; fourthly, that He hath filled us with a
most high, most loving, and profound truth, whereby we
may know, see, and understand how God the Father
hath shown forth, glorified and declared His Son ; and
OF FOLIGNO 255
fifthly, that hereby we may know also how the Son of
God did make manifest the Father, by the obedience
which He did observe throughout His whole life, even
unto the bitter death of the Cross, and hath given satis
faction for the whole human race. Make me worthy,
oh Thou God Uncreate, to know the depths of Thy love
and the unfathomable extent of Thy ardent charity ;
make me worthy to understand the ineffable charity
which Thou didst communicate unto us when Thou
didst show unto us Thy Son Jesus Christ in this flesh
and when this Thy Son did make Thee manifest unto us.
Oh marvellous, indescribable, and joyful love, in Thee is
all savour and sweetness and all delight, the contempla
tion whereof exalteth the soul above the world, making
it able to stand alone in joy, peace and rest.
" The fourth mystery is in the triumphant Resurrection,
in the which two things chiefly are to be considered. The
first is, that His resurrection giveth us hope of our own ;
and the second is, that it maketh us perfectly to know the
spiritual resurrection which God worketh of His grace
when He raiseth up a dead man to life again and restoreth
the sick to health. Oh most high, unspeakable, unknown
and ineffable mystery wherein Thou hast shown the
fulfilment of our perfection, make me, oh Lord, worthy
of knowing this most high mystery.
" The fifth is the mystery of the Ascension. Make me,
oh Lord, worthy and capable of understanding the most
high mystery of Thine Ascension, whereby was fulfilled
256 THE BLESSED ANGELA
the whole of our salvation. Oh Jesus Christ, then was it
that Thou didst give us possession of Him who is Thy
Father and ours !
" These five mysteries are the school of true scholars,
and the veritable school where we learn continual prayer.
Therefore, oh Lord, make me to know and understand
the supreme charity through which Thou didst create
and redeem me. Oh Thou Incomprehensible One,
make me able to understand Thine inestimable and
ardent charity and that burning love through which
Thou hast chosen the human race unto all eternity to
attain unto the vision of Thyself and through which Thou,
oh Most High, hast deigned to look upon us. Make us,
oh Lord, to know our faults that we may escape the
punishments wherewith Thou hast threatened those
who are ungrateful and who know not Thee nor Thine
ineffable mysteries and benefits."
Beside these things, she spake of seven spiritual gifts
and benefits conferred upon us by the divine goodness,
and she said
" Oh most sweet Lord, make me able to understand
these seven gifts which Thou hast bestowed upon us
amongst the multitude of Thine other gifts ! The first
gift is the ineffable creation. The second is the admir
able election whereby Thou hast deigned to exalt us unto
Thy glory. The third is the inestimable gift vouchsafed
us when Thou didst send Thy Son to give us life. The
fourth is the most high gift of Thy goodness, whereby
OF FOLIGNO 257
Thou didst deign to make me sensible and reasoning, and
not brutal and unreasoning. This admirable power of
reasoning which Thou hast placed in me doth work three
things in me ; firstly, it maketh me to know that Thou
art marvellous ; secondly, it maketh me to know my sins ;
and thirdly, through Thy grace it maketh me able to
resist sensuality, which doth make me inclined unto sin.
Oh, Thou Incomprehensible One, there is no gift greater
than this which Thou hast granted unto me ! Thou hast
made me, oh Lord, in Thine own likeness ; Thou hast
given me understanding and clothed me with Thy light
and Thy reason.
" The fifth gift is wisdom. Oh Lord, make me to under
stand Thy most ardent charity through which Thou hast
granted me this gift, namely wisdom. For verily this is
the gift of gifts, that is to say, being able to enjoy Thee
in very truth.
"The sixth is the gift of understanding. Oh Lord,
make us to know this gift which Thou hast granted us,
that is to say, the understanding, in order that we may
understand Thee, oh my God.
" The seventh gift is love. Oh Supreme Being, make me
to understand this gift, for all the angels and saints do
behold naught else save Thee, loving Thee and contem
plating Thee. Oh, gift above all other gifts, for Thou
Thyself art love ! Oh Supreme Good, Thou hast deigned
to make us know that Thou art Love and makest us to
love that Love, wherefore shall they who come before
R
258 THE BLESSED ANGELA
Thy Face be rewarded according unto their love, and
there is nothing which leadeth the contemplative unto
contemplation saving true love alone. Oh, Marvellous
One, how marvellous are the things which Thou workest
in Thy children ! Oh Supreme Good oh Incompre
hensible Goodness and Ardent Charity ! Oh, Person
Divine, who hast deigned to grant us substance in the
midst of Thine own Substance ! Marvellous above all
other things which Thou workest in Thy children ! Oh,
hidden and marvellous thing, there is no human under
standing which faileth not before this substance, but
through divine grace and light do we feel it. And this is
the pledge of those who do verily live solitary, and all
the choirs of angels are herewith occupied. And in this
true occupation are engaged all true contemplatives, who
shall afterwards be solitary and separated from the earth,
having their conversation in heaven. Thanks be unto
God for ever and ever. Amen."
Here endeth the last writing given by the Blessed
Angela of Foligno unto her children.
THE TESTAMENT AND LAST ADMONITION OF THE BLESSED
ANGELA OF FOLIGNO WHICH SHE GAVE UNTO HER
CHILDREN, SHE BEING NIGH UNTO DEATH
" THAT which I now speak unto you, oh my children, I
speak for no other reason save for the love of God, and
OF FOLIGNO 259
because I did promise unto you that I would not willingly
carry away with me beneath the earth aught of what I do
know which might be profitable unto you.
" That which I am about to say is not of myself, but
wholly of God, because it hath pleased His divine good
ness to give into my care all His sons and daughters who
are in this world, both here and beyond the sea. 1 have
been as careful of them as I was able, and I have grieved
for them and have suffered more sorrow because of them
than ye would readily believe. Oh my God, now do I
render them unto Thee again, and I pray Thee that of
Thine ineffable charity Thou do protect them from all
evil and do keep them in the way of all goodness, in
the love of poverty, contempt, and suffering, and in the
transformation and imitation of Thy life and perfection,
which it hath pleased Thee to show forth in word and
deed and actual life.
" Oh, my beloved sons, I do exhort you in this my last
exhortation that ye strive to be little and truly humble
and meek, not only in outward works but in the depth
of your hearts, in order that ye may be true scholars and
disciples of Him who said, Learn of Me, for I am meek
and lowly of heart.
" Have no care for power, or honours, or being preferred
before others, but strive ye to be of no account in order
that Christ may exalt you in the perfection of merits and
in His grace. Be ye so humble that ye do perpetually
esteem yourselves as nothing. Cursed are those self-
260 THE BLESSED ANGELA
sufficiencies which make souls proud, such as power,
honour and preferment, fly ye from them, for in them
lieth great deception and danger. And greater decep
tion still is there in spiritual self-sufficiency even than in
the worldly that is to say, in knowing how to speak of
God, in understanding the Scriptures, in performing great
penances and keeping the heart busied over spiritual
things. For the spiritually self-sufficient do often fall
into error and are more difficult to correct than those
who have worldly self-sufficiency. Esteem yourselves,
therefore, as nothing, as nothing known or nothing un
known. Of a truth, the soul can possess no better insight
or knowledge than to perceive its own nothingness and
to remain within its own prison.
"Strive ye, oh my sons, to possess charity, without which
there is neither salvation nor merit. Behold, God saith,
All My things are thine. Who is there who deserveth
this, that all God s things should be his ? Verily, there
is naught else that deserveth this save the most ardent
charity.
" Oh my sons, fathers and brothers, see that ye love one
another amongst yourselves and that ye have true charity
and love ; for if it hath this, the soul deserveth to inherit
the divine possessions. And I do exhort you that ye
desire not only to have this charity amongst yourselves,
but likewise unto all people. For I say unto you that of a
certainty my soul hath received more profit from weeping
and lamenting over the sins of my neighbour than over
OF FOLIGNO 261
mine own. And the world doth scoff at that which I
now say, namely that a man may weep for his neighbour s
sins as for his own, or even more than for his own, for it
seemeth to be contrary unto nature, but the charity which
bringeth this about is not of this world.
" Oh my children, strive to possess this charity and
judge not any man, even though ye should behold him
commit a mortal sin. I do not say that sin should not be
displeasing unto you and that ye should not hold it in
the greatest horror, but I do say that ye should never
judge the sinners, and moreover I say that ye should never
despise them, for ye know not the judgments of our Lord
God ; and many are there who do appear unto men to be
condemned unto hell, but who are saved in the sight of
God, and many who appear unto men to be saved are
reprobate in the sight of God and condemned unto hell.
I could tell you of some whom ye have despised, but of
whom I have the sure hope that God will lead them back
into His own Hand.
" I will make no other testament, saving that I do com
mend unto you this mutual love and profound humility.
And all mine heritage do I leave unto you, the which is
likewise that of Christ Jesus, namely poverty, suffering,
and scorn. Your life is that of Jesus Christ. Those who
shall possess this heritage of the Life of Christ shall be my
children, because they are the children of God ; where
fore is there no doubt that they shall possess the heritage
of eternal life."
s
262 THE BLESSED ANGELA
When she had made an end of saying these things, she
placed her hand upon the head of each person, saying
" Blessed be ye, both of the Lord and of me, oh my
children, ye and all the others who are not here present.
And even as it hath been signified and shown forth unto
me by the Lord, even so do I give this eternal blessing
unto you who are present and unto those who are absent,
and may that same Christ Himself give it unto you with
the Hand whereby He was nailed upon the Cross. Amen."
THE PASSING AWAY OF THE BLESSED ANGELA
ABOUT the Feast of the Nativity of our Lord Jesus Christ
(at which time she passed away unto Christ), as she lay
very sick, she said, " The Word is made Flesh," and after
a long silence, as though she were returning from some
other place, she said, " Oh, every creature faileth, and the
whole of the angelic understanding sufficeth not to com
prehend this." Then she added, " My soul is washed
and cleansed in the blood of Jesus Christ, the which was
as fresh and warm as though it had but this moment
issued from the body of the Crucified."
After this she said : " Christ Jesus, the Son of God, hath
now presented me unto the Father, and these words have
been spoken unto me
" Oh bride and fair one, oh thou who art beloved of
Me with perfect love, of a truth I would not that thou
OF FOLIGNO 263
shouldst come unto Me with these exceeding great
sufferings, but I would thou shouldst come with the
utmost rejoicing and with joy unspeakable, even as it is
seemly that the King should lead home the bride whom
He hath loved so long, and clothed with the royal robe.
" And he showed me the robe, even as the bridegroom
showeth it unto the bride whom he hath loved a long
time. It was neither of purple nor of scarlet, nor of
sendal, nor of samite, but it was a certain marvellous light
which clothed the soul. And then He showed unto
me the Bridegroom, the Eternal Word, so that now I do
understand what thing the Word is and what it doth
mean that is to say, this Word which for my sake
was made Flesh. And the Word entered into me
and touched me throughout and embraced me, saying,
Come, My love, My bride, beloved of Me with true
delight come, for all the saints do await thee with ex
ceeding great joy. And He said again unto me, I will
not commit thee in charge unto the blessed angels or
other saints that they should lead thee unto Me, but I
will come personally and fetch thee and will raise thee
unto Myself, for thou hast made thyself meet for Me and
pleasing unto My Majesty. "
Now when she was nigh unto the time of her passing
away (being the day before it), she did often repeat,
" Father, into Thy Hands I do commend my soul and
my spirit." Once, after repeating these words, she said
unto us who were present
264 THE BLESSED ANGELA
" Now hath an answer unto those words been given
unto me, and it is this : * It is impossible that in death
thou shouldst lose that which hath been impressed upon
thine heart in life. " Then did we say unto her, " Wilt
thou, then, depart and leave us ? " And she made answer
" A long time have I hidden it from you, but now will
I conceal it no longer. I say unto you that I must needs
depart."
And upon that same day ceased all those sufferings
with which for many days previously she had been
grievously tormented in all her limbs, both within and
without, and afflicted in many ways. And she did then
lie in such repose of the body and cheerfulness of spirit
that she appeared as though she already tasted somewhat
of the joy which had been promised unto her.
Then did we ask of her whether that aforesaid joy had
yet been granted unto her, and she replied that the above-
mentioned joy had commenced.
And in this repose of body and cheerfulness of spirit
she lay very joyfully until the hour of Compline on the
Saturday, surrounded by many of the brethren who did
administer the Holy Mysteries unto her. And upon
that same day, that is to say, upon the Octave of the
Innocents, at the last hour of the day she gently fell
asleep and rested in peace. And that most holy soul was
set free from the flesh, and being drawn into the abyss
of the divine infinitude, it received from Christ, its
Bridegroom, the garment of innocence and immortality,
OF FOLIGNO 265
in order that it might reign together with Him. And
unto this same place may He likewise bring us, through
the virtue of the Cross, the merits of the Virgin, His
Mother, and the intercession of this our mother, the
Blessed Angela. Amen.
End of the Testament and Passing Away of the
Blessed Angela.
The venerable bride of Christ, Angela of Foligno,
passed from the shipwreck of this world unto the joys
of heaven, which had long been promised unto her, in
the year of our Lord s Incarnation, one thousand, three
hundred and nine, on the fourth day of January, in the
time of Pope Clement the Fifth.
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Edinburgh & London
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