Suppression of the Convent.— Sister Emmerich Receives the Stigmata.
On December 3, 1811, Agpetenberg was suppressed and the church closed. Although Sister Emmerich had long foreseen this most painful event to avert which she had offered herself to God to suffer everything, yet she was so affected by it that she thought she would never be able to quit scenes so dear to her. The separation of her soul from her body would have been less agonizing than leaving the hallowed spot in which she had made her sacred vows.
1811 年 12 月 3 日，阿涅腾堡被镇压，教堂被关闭。 虽然艾曼丽修女早就预见这最痛苦的事件，为要避免这痛苦，她已将自己献给天主，愿意为主忍受一切，但她还是深受影响，她认为自己永远无法离开对她来说如此珍贵的场景。即使她的灵魂离开她的肉体，也不会象离开她曾在那里许下神圣誓言的修院那样痛苦。
" I became so ill,” she says, " that they thought I should surely die. Then the Mother of God appeared to me and said: ‘Thou wilt not die ! There will yet be much talk about thee, but fear not ! Whatever may happen, thou wilt receive help!” — Later I heard in all my sicknesses a voice
whispering to me : ' Thy task is not yet finished!’ "
The religious quitted the convent one by one, but Sister Emmerich remained till the following spring, so ill as not to be able to leave her bed. Into her cold, damp cell the painful scenes arising from the Sisters’ aversion toward her never found their way. She lay alone, abandoned to herself and her sufferings. But the doves and sparrows hopped on her window-sill and the mice scampered familiarly over the coverlet of her bed, playing fearlessly by her and listening to her reproaches when she scolded them for destroying the doves' eggs. If the Abbe Lambert and
an old servant- woman had not in pity rendered her the most necessary services, sad enough would have been her condition.
The Sisters were too much occupied with their own affairs to think of her ; and yet they had scarcely lost sight of her when they forgot their prejudice against her, as well as its cause. To the question put by ecclesiastical authority:“ How was it that Sister Emmerich was not loved in the convent and why was she so persecuted !”— they had no other answer than that of the Novice-Mistress: " It is true, she was not much beloved, but I know not why." The Reverend Mother alone tried to assign a reason: " It seems to me that this was the cause : many of the Sisters were jealous of the particular interest the Abbe Lambert took in her, and some thought her ill-health made her a burden on the community."
修女们忙于自己的事情，没有想到她； 然而，当她们忘记了对她的偏见及厌恶她的原因时，她们几乎无视她的存在。 对于教会权威提出的问题：「为什么艾曼丽修女在修道院里不受欢迎，为什么会受到如此迫害！ 」——除了初学导师回答之外，修女们没有别的回答：「是的，她是没有被大多数人爱戴，但我不知道为什么。 」 院长姆姆独自试图给出一个原因：「在我看来，这就是原因：许多修女嫉妒兰伯特神父对她的特别关注，有些人认为她的健康不佳使她成为修会的一个负担。 」
The Abbe Lambert, an invalid himself and an exile, without a soul upon earth from whom to hope for sympathy in his old age, remained true to Sister Emmerich in her distress. What he had seen in her for the last ten years he had faithfully kept concealed in his own breast. He was the only one to whom she had revealed the wonderful way by which it pleased Heaven to lead her, the only one who had the least idea of her high mission.
He felt himself called to guard to the best of his power her person as well as the mystery of her life, regarding her as a chosen instrument, a precious treasure, for which he was to account to God, since to him alone it had been given to know its value. When she could no longer remain in the convent, he accompanied her to the house of a widow named Roters, at Dulmen. She was still so sick that, after dragging painfully through the streets with the assistance of the old servant, she could hardly gain the little front room on the ground-floor which now took the place of the quiet cell whose religious poverty had transformed it into a heaven upon earth.
"I was so nervous and frightened,” she said, " when I had to leave the convent, that I thought every stone in the street was about to rise up against me."
「我非常紧张和害怕， 」艾曼丽说，「当我不得不离开修道院时，我以为街上的每一块石头都要起来反对我。 」
She had scarcely reached her miserable lodging, through which the footsteps of the passers-by resounded and into which the curious might freely gaze, as it was almost on a level with the sidewalk, when she fell into a deep swoon. Like a flower dragged from its home on the mountain-top and trodden under foot on a dusty highway, she seemed about to fade. Although -the strict observance of Rule had fallen into decay, yet the cloister had been for Anne Catherine a consecrated spot, a place sanctified by the prayer and penance of its first occupants in the days of fervor and religious discipline, and where she herself had aimed at the perfect accomplishment of every duty.
She had, as it were, identified herself with the conventual exercises still kept up in spite of the inroads of decay. The Divine Office and other religious duties were almost essential to her life, an aliment whose want nothing else could supply ; but, above all, the vicinity of the Blessed Sacrament, the house of God open to her at all times, appeared a necessary condition to her stay upon earth, to the accomplishment of her expiatory task. All this was now snatched from her grasp. From the holy asylum in which her life had passed for the last nine years in perfect seclusion, she was cast, so to speak, helpless and friendless, upon the public road there to begin the last and most painful stage of her mission.
That just before the Lent of 1812, a poor sick nun was led through the streets of the obscure town of Dulmen, was an event of little importance, doubtless, in the eyes of the world. And yet, this apparently insignificant circumstance was in strict accordance with the designs of Divine Providence.
就在 1812 年四旬期之前，一位生病的可怜修女被带到不起眼的杜尔门小镇的街道上，这无疑在世人眼中无关紧要。 而这看似微不足道的境遇，却完全符合天主的圣意。
On this poor religious woman, worn out by suffering and penance, despised and persecuted on account of her profession, were heaped all the tribulations of the Church at this time scorned and maltreated as never since her foundation. But as the Man-God Himself, “A root out of a thirsty ground" (1), “despised and the most abject of men," “the man of sorrows, wounded for our iniquities, bruised for our sins," willed to work out our Redemption, and would not prevent the word of the Cross from becoming “to the Jews a stumbling-block, to the Gentiles foolishness;" so at all times has He delivered His Church by choosing “the foolish things of the world to confound the wise, the weak to confound the strong, the mean things of the world and the things that are contemptible, and the things that are not, to destroy the things that are" (2). To accomplish this end, incomprehensible to men, sublime in the sight of the blessed, to procure by her means the deliverance of his Church, God now draws His spouse from the hidden retreat in which she had acquired that strength which surpasses all the strength and wisdom of man.
Many religious of either sex had left their cloister without regret to return to that world from which their sacred vows had never wholly detached them ; everywhere unworthy monks and priests were met employed by the great ones of the world to spread in the hearts of aspirants to the priesthood the poison of error and revolt against the hierarchy and sacred traditions of the Church. The sanctity and dignity of the sacerdotal character, the graces and privileges attached thereto, were despised and denied even by those that were clothed with it ; and the open enemies of the Christian name were not the only ones who confidently looked forward to the speedy destruction of the Church.
This explains the state to which the poor victim of expiation is now reduced, why she is thrown out, unprotected and proscribed. It is the Church and her Heavenly Bridegroom that suffer and mourn in the person of the helpless little nun of Dulmen.
Sister Emmerich became rapidly worse. All thought her end near, and her former Novice-Mistress sent for Father Limberg, a Dominican priest who, since the suppression of his convent in Minister had resided in Dulmen, to hear the invalid's confession. We shall give his own words on the impressions then received : —
“During the Lent of 1812, my aunt, who had been Sister Emmerich's Novice-Mistress, sent for me to hear her confession. At first I refused, since a special permission is necessary to hear a religious ; but, when I was assured that this restriction was no longer in force, I went. She was so weak as to be unable to speak, and I had to question her on her conscience. I thought her dying and delayed not to give her all the Last Rites ; but she rallied, and I became from that time her confessor instead of Father Chrysanthe, an Augustinian, lately deceased. She wore a cincture of brass wire and a hair-shirt in the form of a scapular, which I made her lay aside.
「在 1812 年四旬期，我的姑姑，曾是艾曼丽修女的初学导师，派我去听她的告解。 起初我拒绝了，因为听修女告解需要特别许可；但是，当我确信这个限制不再有效时，我就去了。她虚弱得无法说话，我必须向她提问来唤醒她的意识。我以为她快死了，不再拖延给她所有的终傅圣事；但她重新振作起来，我从那时起成为她的告解神父，而取代最近去世的奥斯定会院的库萨特神父。艾曼丽戴着一条铜丝带和一件“苦行”肩衣，我让她把它放在一边。
“I knew very little of Sister Emmerich before this, having seen her only occasionally. I often said Mass in the convent chapel, and I liked to do so ; everything there was so neat. I thus became acquainted with the chaplain, the Abbe Lambert. Sister Emmerich was sacristan, and I used to see her coming and going. Her health seemed to be so miserable that I thought she would soon die. I often said to myself on seeing her : ‘What ! that poor soul still alive !'"
「在此之前，我对艾曼丽修女知之甚少，只是偶尔见过她。 我经常在修道院的小教堂里做弥撒，我喜欢这样做；那里的一切都那么整洁。我因此结识了本堂兰伯特神父。 艾曼丽修女是圣器员，我经常看到她来来往往。她的健康状况似乎非常糟糕，我以为她很快就会死去。看到她时，我常常对自己说：『什么！ 那个可怜的灵魂还活着！ 』」
Sister Emmerich kept her bed the whole of Lent, her soul the greater part of the time in a state of abstraction which was ascribed to excessive debility.
On the Feast of Easter she went, though not without great effort, to the parish church to receive Holy Communion, and she continued to do so until Nov. 2, 1812, after which she never rose from her bed of pain. In September she made a pilgrimage to a place called the “Her-mitage," just outside Dulmen, where an Augustinian had formerly dwelt and near which was a small chapel. She went in the hope of receiving some alleviation to her fearful sufferings. She had hardly reached the spot when she fell into an ecstasy, becoming rigid and immovable as a statue.
在复活节这天，她去教区教堂领圣体，虽然费了很大的劲，但她一直如此直到一八一二年十一月二日，从此以后，她就没有从痛苦的床上起来过。 9 月，她前往杜尔门郊外的一个叫做“Her-mitage”(“她-米塔什”)的地方朝圣，那里曾经住过一位奥斯定会士，附近有一个小教堂。她去那里希望能减轻她那可怕的痛苦。她还没到达现场，她就陷入了神魂超拔，变得僵硬如雕像般一动不动。
The young girl who accompanied her was seized with fright, and called out to a woman for help; they thought she had fainted and treated her accordingly. In doing so they discovered upon her breast a bloody cross which she had received on the preceding Feast of St. Augustine, August 28, but which she herself had never seen. When she awoke from her ecstasy, she was so weak that the two women had to help her home.
陪在她身边的小姑娘吓得魂不附体，向一个女人求救；她们以为她晕倒了，于是对她进行了急救措施。在这样做的过程中，她们在她的胸前发现了一个流血的十字架，这是她在 8 月 28 日圣奥斯定瞻礼上收到的，但她自己以前从未见过。 当她从神魂超拔中醒来时，身体虚弱，两个女人不得不帮助她回家。
On December 29, 1812, the daughter of the widow Roters found Anne Catherine again in ecstasy, her arms extended, and blood gushing from the palms of her hands. The girl thought it the effect of an accident and drew her attention to it when she had returned to consciousness, but Sister Emmerich earnestly requested her not to speak of it. On December 31st, when Father Limberg took her Holy Communion, he saw for the first time the bloody marks on the back of her hands.
1812 年 12 月 29 日，寡妇罗特斯的女儿发现安纳．加大利纳再次神魂超拔，她张开双臂，掌心涌出鲜血。 女孩以为是意外造成的，等她恢复知觉就提请她注意，但艾曼丽修女恳切地要求她不要说出来。 12 月 31 日，当林贝格神父给她送圣体时，他第一次看到她手背上的血迹。
“I made it known," he writes in his report, “to the Abbe Lambert who resided in the same house. He went immediately to Sister Emmerich's room and, seeing the blood still flowing, he thus addressed her : ‘Sister, you must not think yourself a Catherine of Sienna ! ‘But as the wounds bled until evening, he said to me next day : l Father, no one must know this ! Let it rest between ourselves, otherwise it will give rise to talk and annoyance ! ? "
「我把这事告诉了别人，」林贝格神父在报告中写道，「告诉住在同一所房子里的兰伯特神父。他立即去了艾曼丽修女的房间，看到还在流血，他对艾曼丽说：『修女，你不要以为自己是西安纳的加大利纳！ 』但是当伤口流血到晚上时，兰伯特神父第二天对我说：神父，必须不要让人知道这个！让它停止在我们之间，否则会引起闲话和烦恼！？ 」
Father Limberg was fully persuaded of the necessity of such a course. He thought more of treating the affair as of small importance than of seeking any relationship between it and other wonderful things he knew concerning the invalid, nor did he question her on the subject. Sister Emmerich herself rejoiced that the two priests did not pursue the affair and she sought to conceal from all eyes her new and cruel sufferings. Father Limberg did not at the time reduce his observations to writing ; but in his ordo he made the following short entries : —
" Jan. 6th, Feast of the Kings, I saw for the first time the stigmata on the palms of her hands."
“Jan. 11th — She sat up in an arm-chair about six o'clock. She was in ecstasy an hour and a half."
“Jan. 15th — She communicated today. From seven till nine, stiff and immovable in ecstasy."
" Jan. 28th — Since the 15th, she has been in ecstasy more or less prolonged. To-day, I saw the marks of the wounds on the soles of her feet.
「 1月6日——君王节，我第一次看到了她手掌上的圣痕。 」
「1月11 日——大约六点钟，她坐在扶手椅上。 她神魂超拔了一个半小时。 」
「1月15 日——她今天领了圣体。 从七点到九点，她在神魂超拔中僵硬不动。 」
“Her hands and feet bleed every Friday and the double cross upon her breast on Wednesdays. Since the existence of these wounds has come to my knowledge, she has eaten nothing.
「她的手脚每周五都会流血，周三胸前会出现双十字。 自从我知道这些伤口的存在以来，她什么也没吃。 」
“Her state remained secret till February 28, 1813, when Clara Soentgen perceived it and spoke to me of it."
「她的状态一直保密，直到 1813 年 2 月 28 日，当时克拉拉．索恩根 察觉到并跟我谈起此事。 」
As Sister Emmerich never mentioned her stigmata but, on the contrary, anxiously hid them, we can glean further details on the subject only from the official inquiry to which she was subjected and in consequence of which her state soon became noised abroad.