Dean Overberg's, Dean Rensing's, and Dr. Wesener's Testimony Regarding the Stigmata.
Though from his very first visit the Vicar-General was convinced of the impossibility of imposture with regard to the stigmata, yet he commissioned Dean Overberg to submit the invalid to circumstantial interrogations as to their nature and origin. The Dean began the examination April 8, 1813, and continued it until May 12th. His manner of proceeding consisted in demanding of Sister Emmerich new and detailed explanations upon points already settled, whilst Dean Rensing's and Dr. Krauthausen's daily reports furnished matter for fresh interrogatories to which he insisted on answers. When the report of one of these questionings was forwarded to the Vicar- General, he in turn demanded yet further explanations from the invalid, being satisfied only when by various means he had arrived at conclusions similar to those of the Dean. We find, in his own writing, notes on the report, never contradictory but rather confirmatory of Dean Overberg's conclusions, since they present them in a clearer and more exact style.
尽管从总主教第一次访问时，他就确信圣伤不可能是冒充的，但他还是委托奥弗伯格院长就病人的性质和起源进行详细的审讯。院长于 1813 年 4 月 8 日开始检验，一直持续到 5 月 12 日。奥弗伯格院长的行事方式包括要求艾曼丽修女对已经解决的问题作出新的和详细的解释，而伦辛院长和克劳特豪森医生的每日报告为奥弗伯格院长坚持要回答的新审讯提供了材料。当其中一个问题的报告被转交给总主教时，奥弗伯格院长又要求病人进一步解释，直到通过各种方式得出与伦辛院长相似的结论时才满意。我们发现，在奥弗伯格院长自己的写作中，以及报告的注释中从不矛盾，而是证实了奥弗伯格院长的结论，因为结论以更清晰、更准确的方式呈现出来。
The following are faithful extracts of the several reports : —
“I was commissioned," writes Dean Overberg, April 8th, “to inquire of Sister Emmerich if she had made the wounds herself, or allowed others to do so. I represented to her as forcibly as possible that she owed obedience to ecclesiastical authority, and that she was obliged to speak the truth even supposing she had sworn secrecy to the person instrumental in producing the wounds. I impressed upon her that an oath which militates against obedience to the Church is invalid, and I asked her how she could stand before God's tribunal if she concealed the truth that obedience commanded her to reveal. Being assured that she comprehended the above, I asked :
“1 — ‘Have you — perhaps, with a good intention — pinched your hands or forced a nail, or something of the kind into them, that you might feel more sensibly the sufferings of Jesus Christ?” “Answer. — ‘No, never!’
“2 — ‘Have you not applied to those parts nitric acid or lunar caustic?’ Ans. — -' I know not what they are.'
“3— ‘Has any one, who takes an interest in your spiritual progress and that you may be a lover of Christ's sufferings, made these wounds by pressing, by sticking, by putting something on them, or in any other way ?' Ans. — ‘Ah. no!’
「1. 你有没有——也许是出于好意——掐了你的手或用力钉了钉子（在手上），或者用其它类似的方式，好让你更清楚地感受到耶稣基督的苦难？ 」回答：「没有，从不！」
「2. 你有没有在那些部位涂过硝酸或硝酸银？ 」回答：「我不知道它们是什么。 」
「3. 有没有人对你的灵修进步感兴趣，并希望你喜欢基督的苦难，通过按压、粘贴、在伤口上放东西或以任何其他方式造成这些伤口？ 」回答：「啊。 不！ 」」
“During the above questions and answers, her countenance maintained unalterable serenity. She then related what follows : —
“’I knew not of the wounds at first, it was another who remarked them.' (I think she named the Abbe Lambert.)
‘He drew my attention to them, saying : “Do not think that you are now a St. Catherine of Sienna. You have not yet come to that !" ‘
「在上面的问答中，她的脸上始终保持着不变的平静。 然后她就相关内容回答如下：『我一开始不知道伤口，是另一个人注意到的。 』（我想她是指兰伯特神父）『他引起我对伤口的注 意，他说：不要认为你现在是锡耶纳的圣加大利纳。 你还没有到那程度！ 』
“When I objected that another could not have remarked the wounds before herself, since we are generally sensible of a wound received, she said : ‘That is true ; but having felt the pain three or four years before the wounds appeared, I suspected not the change. When I received the external marks, I had only a little girl to wait on me, and she did not think of washing off the blood. I did not remark it, and so it happened that the Abbe Lambert saw the wounds in my hands before I did myself. The pain could not attract my attention to them, for I had long been accustomed to it and the external signs made no change in it.' (Sister Emmerich used to call the pain she felt for many years in the places where, at a later period, the wounds were formed, marks, and the wounds themselves she generally denominated external signs )
“’The pains in my head I felt for four years before entering the convent. It is, as it were, encircled by thorns, or rather, as if all my hair were thorns ; I can never rest on the pillow without pain. The pains of the other wounds are not like ordinary pains, they go to my heart. A touch or light pressure upon the cross on my breast is not so painful outwardly, but inwardly it is as if the whole breast were on fire. As to the sign above my stomach, it feels like a flame of fire.'
「在进入修道院前四年，我一直感到头疼。它仿佛被荆棘包围，或者更确切地说，好像我所有的头发都是荆棘； 我永远无法不痛地躺在枕头上。 其它伤口的疼痛也不像普通的疼痛，它们直达我的心。在我胸前的十字架印痕上轻轻一碰或轻压，表面上并没有那么痛苦，但内心却仿佛整个胸部都在燃烧。至于在我肚子上方的记号，感觉就像一团火焰。
“4 — ‘When did these signs appear on your person ? Ans. — ‘The sign on my stomach appeared on the Feast of St. Augustine ; the lower cross on my breast about six weeks after; the upper one on the Feast of St. Catherine; the wounds of my hands and feet on the last Feast of Christmas ; and that of my side between Christmas and New Year.'
「4. 这些迹象是什么时候出现在你身上的？」「回答：我肚子上的记号出现在圣奥斯定瞻礼上；大约六周后，我胸部出现那个低处的十字架印痕； 圣加大利纳瞻礼出现了胸部高处的那个十字架印痕； 在圣诞节的最后一个庆日出现了我手脚上的伤口；在圣诞节和新年之间出现了的肋旁的印伤。 」
“5— ‘When you first felt these pains and later when the wounds in your head, hands, and feet appeared, did you see anything like an apparition, or did you receive special light on any subject?’ Ans — ' No, I was at the time in unusual suffering.'
「5. 当你第一次感觉到这些疼痛，和后来当你的头、手和脚出现印伤时，你是否看到了像幻影一样的东西，或者你是否收到了任何主体的特殊光照？」「回答：没有，我当时正处于不寻常的痛苦之中。 」
“6 — ‘Do you not know what the crosses on your breast signify?’ Ans. — ‘No. But when the first appeared on my stomach, I felt that it was a sign that I should have much to suffer for Christ. When, on St. Catherine's Feast, the second appeared, I felt that my cross would be two-fold; and the same when the third became visible.' “She told me again, “ remarks the Dean, “that she had prayed much to suffer the pains of Jesus, but never for the marks of His Wounds" (1).
(1) See Dean Overberg's first visit. March 28, 29.
「6. 你知道你胸前的十字架印痕是什么意思吗？」「回答：不知道。但是当第一个出现在我的肚子上时，我觉得这是一个记号，表明我应该为基督受苦。当在圣加大利纳瞻礼上，第二个十字架印痕出现时，我觉得我的十字架是双重的；当第三个变得可见时也是如此。奥弗伯格院长评论道，「艾曼丽再次告诉我，她为承受耶稣的痛苦祈祷了很多，但她从来没有为耶稣的圣伤的印记祈祷 」（1）。
(1) 见奥弗伯格院长的第一次访问。 3 月 28 日，29日。
" 7 — ‘How must your first declaration (report, March 25th) be understood: “My wounds have not been made by man, but I believe and hope they are from God."' Ans. — ; ‘I said: I believe, and not: I am sure, because the Dean and the physicians, as well as their rigorous examination, made me fear that they came, perhaps, from the demon. But the crosses on my breast reassured me, for I said to myself: They certainly cannot have been made by the devil. For the same reason, too, I said, I hope, because I do hope that these signs are the work of God and not a delusion of the devil!’
「7. 如何理解你的第一个声明（3 月 25 日的报告）：『我的伤口不是人为造成的，但我相信并希望它们来自天主。 』」 「回答：『我说“我相信”，而不是“我确定”，因为院长和医生，以及他们的严格检查，让我担心伤口可能来自恶魔。但是我胸前的十字架让我放心，因为我对自己说：它们肯定不是魔鬼制造的。出于同样的原因，我说，我希望，因为我确实希望这些记号是天主的作为，而不是魔鬼的幻术！
“8 — ‘And supposing your wounds were healed as Dr. von Druffel thinks possible ? ‘ Ans. — ' I have been permitted to ask for their disappearance, but nothing has been said of their healing. I never thought of that. I understood it this way : that God would not be displeased at my praying for their disappearance, and that their pains would rather increase than diminish. The latter have already much increased. ‘
「8. 假设你的伤口像冯．德鲁菲尔医生认为的那样痊愈了？ 」 「回答：我被允许请求伤口消失，但天主没有说任何有关它们的康复。我也从来没想过这点。我是这样理解的：天主不会因我为伤口消失的祈祷而不高兴，伤口的疼痛只多不少。而后者疼痛已经大大增加。 」
The Dean said: " I shall not believe that you have revelations if you cannot prove to me that you know how to distinguish a revelation from a mere remembrance." She replied : “Yes, but how can I prove that! " He answered : “That I do not know." Then she said : " It may be that I have heard, or seen, or experienced something and that, when I spoke of it, it was misunderstood for a revelation." ( ' Here she cited an example," says the Dean.)
“What we have heard remains in the mind ; but when we suddenly receive the knowledge of something of which we had never before heard or seen, that cannot be a remembrance ! "
奥弗伯格院长说：「如果你不能向我证明你知道如何区分启示和单纯的回忆，我不会相信你有启示。 」艾曼丽回答说：「是的，但我如何证明这一点！ 」 院长回答说：「我不知道。」然后她说：「可能我听说过，看到过，经历过什么，当我说起时，被误解为启示。 」
（ 院长说：「她在这里举了一个例子， 」）「我们过去所听到的仍然留在脑海中；但是当我们突然获得一些我们以前从未听过或见过的知识时，那不能算是回忆！ 」
“9 — ‘Do you not know at what time you felt the pains in your hands and feet?’ Ans. — 'Four years before the suppression of the convent, I went to Coesfeld to visit my parents. Whilst there, I prayed for two hours at the foot of the cross behind the altar in St. Lambert's Church. I was very much distressed at the state of our convent, so I prayed that we might see our faults and live in peace. I also asked Jesus to make me experience all that He suffered. From that time I have always had these pains and this burning. I used to think it fever and that the pains arose from it. Sometimes I fancied it might be an answer to my petition; but I rejected the thought, deeming myself unworthy of such a favor. I was often unable to walk on account of the pains in my feet, and my hands were so painful that at times I could not perform certain work, such as digging. I could not bend the middle finger, it often felt as if dead.
「9. 你不知道你是什么时候感觉到手脚疼痛的吗？」「回答：在修道院被镇压的四年前，我去科斯费尔德看望我的父母。在那里，我在圣兰伯特教堂祭坛后面的十字架脚下祈祷了两个小时。我对我们修道院的状况感到非常痛苦，所以我祈祷我们可以看到我们的缺点并和平地生活。我也请求耶稣让我经历祂所遭受的一切苦难。 从那时起，我一直有这些疼痛和灼痛。我过去认为这是发烧，疼痛是由发烧引起的。有时我猜想这可能是天主对我请求的回应；但我拒绝了这个想法，认为自己不配得这样的恩惠。我经常因为脚痛不能走路，我的手也很痛，有时我不能做一些工作，比如挖土。我不能弯曲中指，中指经常感觉好像死了一样。
" 'After I began to feel these pains, I was one day earnestly praying that my Sisters in religion and I might see our faults, that peace might reign, and that my sufferings would cease, when I received this answer : ' Thy sufferings willnot decrease. Let the grace of God suffice for thee ! Not one of thy Sisters will die before recognizing her faults !" — After this response, when I felt the signs, I consoled myself with the thought that my state would be known only to the Sisters, for it was frightful to think that the world would become cognizant of it.’
「在我开始感受到这些痛苦之后，有一天，我真诚地祈求天主，让我和修会的姐妹们能看到自已身上的缺点和毛病，祈愿和平降临，祈愿我的痛苦会停止，我收到了这个答复：『你的痛苦不会减少。天主的恩宠为你足够！你的姐妹们没有一个会在认识到她的错误之前死去！ 』在得到这个回应后，当我看到这些身上印痕时，我安慰自己，我想我的印痕只有姐妹们知道，因为想到若我的印痕被公开于世，那是可怕的。 」
10 — ‘To my questions concerning the crosses on her breast, she answered : ‘I begged God from my childhood to impriut the cross upon my heart, but I never thought of an external sign.'
“She told me, besides, that the detailed inquiry into her past life was not the least of her sufferings, for reasons stated in a preceding chapter.
「10.对于我关于她胸前十字架印痕的问题，艾曼丽回答说：『我从小就祈求天主把十字架铭刻在我的心上，但我从未想过外在的记号。 』」 奥弗伯格院长说：「此外，艾曼丽告诉我，对她过去生活的详细调查并不是她最痛苦的事，原因在前一章中已有说明。 」
11— "On Thursday, May 13th, four P. M., the blood spurted from her head and her forehead. In less than a minute her kerchief was saturated. She became exceedingly pale and weak, and soon after her hands began to bleed. A short time previously she had had violent pains in her forehead and temples as if from the piercing of thorns which she felt even in her eyes. I told her that, if I could, I would draw the thorns out of her head and leave only one, to which she replied : ‘I do not want them drawn out, I love their pains.’"
「11. 5 月 13 日星期四下午 4 点，血从她的头部和前额喷出。不到一分钟，她的手帕就浸透了。她变得非常苍白和虚弱，不久之后她的手开始流血。之前的短暂时间，她的额头和太阳穴都剧烈疼痛，好像是被刺穿了一样，连眼睛都感觉到了。我告诉她，如果可以的话，我会把她头上的刺拔掉，只留下一根， 她回答说：『我不希望它们被拔出，我喜欢它们给我带来的痛苦。 』 」
“I asked her what she meant by saying to Dean Rensing that they who believed not would feel? Did she think that they who did not believe in her stigmata would be punished ? — She answered with a smile : ‘Ah, no ! My wounds are not articles of faith. I only meant that they who believe not what the Catholic faith teaches, find no peace ; even on earth they will always feel miserable.’ "
「我问艾曼丽，她对伦辛院长说那些不相信她（身上圣伤）的人，也会受到试探考验的痛苦，是什么意思？她是否认为不相信她圣伤的人会受到惩罚吗？ 她笑着回答：『啊，不！ 我的印伤不是信条。 我的意思是，那些不相信天主教教义的人，即使在今生，他们的内心也总是会感到痛苦，得不到平安的。』」
Dean Overberg gives an account of a subsequent visit made on Friday, September 15, 1814: "In the morning, about nine o'clock, I saw the marks on her hands red and swollen, a sure sign of their going to bleed. I expressed surprise that there was no swelling in the palms, upon which Sister Emmerich explained that the wounds in the palms of her hands never swelled before bleeding ; on the contrary, they seemed to contract as if to puff out more on the upper surface.
“The cross on her breast did not bleed, though it was very red, as it invariably is on certain days, even when there is no effusion of blood.”
奥弗伯格院长描述了 1814 年 9 月 15 日星期五的后续访问：「早上九点左右，我看到她手上的痕迹又红又肿，这是它们要流血的明确迹象。我表示惊讶的是，手掌没有肿胀，此后艾曼丽修女解释说，她手掌上的伤口在流血之前从未肿胀过；相反，手掌心的伤口似乎在收缩，好像要使手掌面鼓起来更多。 」 「她胸前的十字架印痕没有流血，虽然它很红，因为在某些日子里总是如此，即使没有流血。 」
From the first Sister Emmerich carefully sought to conceal her hands from every one. She hid them under the coverlet or, when much inflamed she laid a white cloth over them. This desire possessed her to such a degree that even in ecstasy she perceived any attempt to remove the covering.
从一开始，艾曼丽修女就小心翼翼地试图向每一个人隐瞒她的手。 她把双手藏在床单下面，或者在发炎严重时，用一块白布盖住它们。 这种愿望如此强烈地占有了她，即使在神魂超拔中，她也能察觉到，有人想要揭开覆盖物的企图。
Dr. Wesener says : "One day, I took my eldest sister to see Sister Emmerich and found her lying, as was often the case, unconscious. Father Limherg attempted to uncover her hands, but she showed signs of dissatisfaction. He said to her: ' What is the matter?' — She answered in a low voice and without opening her eyes : “They want something of me that I must not grant.' — I was wishing in my heart that my sister might be strengthened in her faith by this wonderful sight. Sister Emmerich again said : ‘Some one wants signs from me that I must not give.' Then Father Lim berg gave her his blessing, when instantly she began, still in ecstasy, to sign herself with her trembling hand, anxiously endeavoring all the time not to let the cloth fall from it."
韦塞纳医生说：「有一天，我带我的大姐去看艾曼丽修女，发现她躺着，而且经常发生这种情况，昏迷不醒。林伯格神父试图揭开她的手，但她表现出不满意的迹象。神父对她说 ： 『 怎么回事吗？ 』她低声回答，眼睛没有睁开：『他们想要我的东西，我不能答应。 』我在心里希望我妹妹能因这奇妙的神迹而坚定她的信仰。艾曼丽修女再次说：『有人想从我这里得到一些我不能给予的神迹。 』然后林伯格神父祝福了她，她立刻开始，仍然处于神魂超拔之中，用颤抖的手画十字圣号，一直焦虑地努力不让布从手上掉下来。 」
Something similar occurred to Dean Overberg, Sept. 10, 1813, when he accompanied the Princess Galitzin to Diilmen. He wrote : “I found the invalid very weak. As I sat by her in the evening about six o'clock, she fell into one of her deep swoons (ecstasies). I extended the first fingers of my right hand toward her face. Instantly inclining her head she kissed them respectfully. Then I leaned over to kiss her left hand which lay before me stiff and immovable, but she drew it back frightened. I approached the other, but succeeded no better, so quickly was it withdrawn, although in these swoons her whole body lies stiff as a log."
1813 年 9 月 10 日，奥弗伯格院长陪同加利津公主前往杜尔门时，也发生了类似的事情。 他写道：「我发现病人非常虚弱。 当我晚上六点左右坐在她身边时，她陷入了深深的昏迷（神魂超拔）中。 我伸出右手的食指伸向她的脸。她立即低下头恭敬地吻了它们。 然后我俯身亲吻她的左手，那左手僵硬地、一动不动地放在我面前，但她害怕地缩回了左手。 我靠近了另一个右手，但也没有成功，右手很快就撤回了，尽管在昏迷中，她的整个身体僵硬得像一根木头。 」
The Dean had made these attempts through respect for the stigmata, but the patient's humility had become like second nature ; she shrank from such homage even when unconscious. She could not endure a glance animated by such a feeling, as the Pilgrim experienced at a later period. "I was sitting by her bed praying. She was in ecstasy and in intense suffering. I offered to God in union with the Sacred Wounds of Our Saviour, the sufferings of all the martyrs and the pains of all the saints who had had the stigmata and at the same moment I glanced reverently at Sister Emmerich's hands, when quick as lightning she drew them away. The movement surprised me and I asked what was the matter. From her deep swoon she answered : 'Many things !’”
奥弗伯格院长尝试对圣伤有所尊敬，但病人的谦逊已经变成了第二天性；即使在失去知觉的情况下，她也不愿接受这种敬意。她无法忍受被这种感觉激起的一瞥，正如“朝圣者”（艾曼丽生平的原作者Clemens Brentano 克莱孟•布伦塔诺）后来所经历的那样：「我坐在艾曼丽的床边祈祷。她处于神魂超拔和强烈的痛苦之中。我将所有殉道者的苦难和所有有过圣伤的圣人之痛苦，结合于我们救主的神圣五伤，奉献给天主，与此同时，我虔诚地瞥了一眼艾曼丽修女的手，她像闪电一样迅速地把双手抽离。这个动作让我很惊讶，我问这有什么关系吗。她从深深的昏迷中回答说：『关乎很多事情！ 』 」
Dean Rensing was with her once just before the wounds began to bleed, and she complained of the sharp pains that always preceded it. He asked her why she did not uncover her hands, saying that she need not scruple doing so in his presence. " Ah ! " she answered, “I cannot myself bear the sight of my signs. They cry out to me of the special favors of which I am not worthy. “The Dean adds : “Then she thanked me for having denied admittance to a party of visitors. She wept that these good people gave themselves so much trouble and esteemed her so highly, although before God they were much better than she. She said : ' I must also thank God that He does not hide from me my faults ; by them He strengthens me in humility. ' "
有一次，就在伤口开始流血之前，伦辛院长和她在一起，她抱怨说伤口总是伴随着剧烈的疼痛。 伦辛院长问她为什么不露出她的手，並说在他面前可以解开。 「啊！」 艾曼丽回答说，「我无法忍受人们看到我的伤痕记号。 他们会惊呼，而那是我不配得到的特殊恩惠。 」院长补充道：「然后，她感谢我谢绝了一群访客探视。 她为那些善良的人们如此看重她，而给她的心灵带来这么多的困扰而哭泣，尽管在天主面前他们比她好得多。 她说：『我也必须感谢天主，祂没有遮掩我的过错；这些软弱、不足，使我谦卑，我需要天主的援助。』 」
She spoke of the pain and anxiety such visits gave her and earnestly begged the Dean not to allow her to be seen any more, especially by strange doctors who often inconsiderately wounded delicacy. "It is very hard for me," she said, “to be forced to show my signs so often ; but still harder is it when I see that these people seek not the honor of God, but only something to talk about.
“From bodily sufferings I desire not to be free, God will leave them to me. But of what use are these inspections, these investigations ? Our Lord Himself did not satisfy all in such a way that they believed and were converted.
Some pity me too much. Let them pray for me that I may humbly submit to whatever God ordains through my spiritual Superiors and that I may not lose His grace. God leads every one by a separate way. But what matters it whether we go to heaven by this or that road ? Let us only do all that God demands of us according to our state ! "
「身体上的痛苦我沒想要摆脱，天主把伤痕印记留给我。 但是这些检查，这些调查有什么用呢？ 我们的主自己并没有为他们的相信和皈依而用这种方式来满足所有人。有些人太可怜我了。让他们为我祈祷，让我谦卑地服从天主吧，服从天主通过我属灵的长上制定的任何规定，使我不会失去主的恩宠。天主以不同的方式带领每一个人。我们走这条路还是走那条路去天堂，有什么关系呢？让我们根据我们自已的状況来做天主要我们做的！ 」
Once Dean Rensing told her that Veronica Giuliani had for a long time around her head the marks of the Crown of Thorns. When it became known, the physicians tried to cure her, which proceeding cost her frightful sufferings. The invalid sighed and said : " I have not yet suffered so much ; yet when Ecclesiastical Superiors decided that my wounds should be cured, I felt it very much because I was undergoing such pain. I had the pains of the crown around my head even before my entrance into the convent. I felt them first in the Jesuit church at Coesfeld."
During the first Vespers of St. Catherine of Sienna, Dean Rensing found her wounds bleeding ; but on the day itself, April 30th, the flow was much more profuse. He reports as follows: "I visited her at three o'clock. As I entered the room the blood was streaming from her head and hands. I was quite unnerved at the sight, and an expression of admiration at the extraordinary favors bestowed upon her escaped me. She noticed it and said : ‘Yes, God grants me more than I deserve. I thank Him for them, but I would rather He would hide these graces from the eyes of men, for I fear they will think me better than I am.' Then we had a conversation which gave me an insight into her pure and humble soul. She related some incidents of her youth which convinced me that the Hand of God had ever conducted her, shielding her from all danger, I was astonished to find one with so little education yet with ideas of God and divine things so clear, so just, so elevated. She told me that Almighty God had asked her the night before : ' Wouldst thou rather be with Me soon, or still suffer more for Me!’ —
在锡耶纳的圣加大利纳的第一晚祷中，伦辛院长发现她的伤口在流血；但在 4 月 30 日这一天，流量要大得多。他报告如下：「我在三点钟拜访了她。当我进入房间时，她的头和手上都流着血。看到这一幕，我感到非常不安，对天主给予她的非凡恩惠情不自禁地表达了感恩之深意。她注意到了，说：『是的，天主赐予我的比我应得的更多。我为它们感谢祂，但我宁愿祂将这些恩宠从人们的眼中隐藏，因为我担心他们会认为我比我本来的样子更好。 』然后我们进行了一次谈话，让我洞察了她纯洁谦逊的灵魂。她讲述了她年轻时的一些事情，让我相信天主的手曾经引导过她，保护她免受所有危险，我很惊讶地发现几乎没受过什么教育的艾曼丽修女，竟对天主和神圣事物的认识如此清晰、如此公正、如此高尚。她告诉我，前一天晚上全能天主问她：『你宁愿早点和我在一起，还是为我受更多苦！ 』
She answered : ‘If thou dost desire it, I will gladly suffer more, if only Thou givest me the grace to do as Thou wiliest ! — God promised me this grace,’she added, ‘and now I am right joyful. He also reminded me that, whilst in the convent, I had committed many faults against the perfection to which my vows engaged me. I repented anew of these faults and received the assurance that I had not lost His grace by them, since I had humbled myself before Him and men. I was also reminded that when in the convent, despised by all, I had often prayed that the Sisters might recognize the faults they committed on my account. Often, when thus praying and particularly during the last summer I was among them, I received the consoling promise that all would see their faults before my death. And all have entered into themselves since God has given me these extraordinary signs. This is a joy for which I thank Him in the midst of the intense pains my signs cause me. ‘
她回答说：『如果祢愿意，我很乐意受更多苦，只要祢给我恩宠，让我按照祢最忠诚的方式去做！ ——天主应许了我这种恩宠， 』她补充说，『现在我很喜乐。天主还提醒我，在修道院期间，我犯了许多错误，违背了我自已的誓言所要求的完美。我重新为这些过错悔改，并得到保证，我没有因此而失去祂的恩宠，因为我在祂和世人面前谦卑了自己。我还被天主提醒，在我被所有人鄙视的修道院里，要经常祈祷修女们能认出她们因我的祈祷而认识到自已犯下的错误。通常，当这样祈祷时，尤其是在去年夏天我在她们中间时，我得到了安慰的承诺，即所有人都会在我死前看到她们的过错。自从天主给了我这些非凡的迹象以来，所有人都进入了自己的反省。在我的伤口给我带来的剧烈痛苦中，我感谢祂，这是一种幸福的喜悦。 』 」
“I asked her once," continues the Dean, “if she had not also a wound upon her shoulder, for I think the Saviour surely had His Sacred Shoulder wounded by the heavy cross. ‘Yes, indeed!’she answered, ‘the Divine Saviour had a painful wound on His Shoulder from the cross; but I have not the wound, although I have long felt its pain. I have venerated this wound from my childhood, because it is especially pleasing to Our Saviour. He revealed to me in the convent that this Wound of which so little is thought caused Him the greatest pain, and that when one honors it, He is as much pleased thereby as if that person had borne the cross for Him up to Calvary. At six or seven years old ; when alone and meditating on the Lord's Passion, I used to put a log of wood or some other weight on my shoulder and drag it along as far I was able."
「我问过她一次， 」院长继续说，「她的肩膀上是不是也受了伤，因为我认为救主的神圣肩膀一定被沉重的十字架压伤了。『是的，确实如此！ 』她回答说，『神圣救主的肩膀上有一个十字架留下的很痛的肩伤；但我没有这肩伤，虽然我早就感觉到它的疼痛。我从小就尊敬这个肩伤，因为这敬礼特别令我们的救主喜悦。祂在修道院里向我启示，这个鲜为人知的肩伤给他带来了最大的痛苦，当人们敬礼它时，祂会因此而感到喜悦，就像那个人帮祂背负十字架直到加尔瓦略山一样。我六、七岁时，当我独自默想主的苦难时，我常常将一根木头或其他重物放在肩上，尽我所能拖着它走。 』」
During the whole of May, 1813, Dean Rensing noted almost daily the bleeding of the wounds and their increasing pains. Up to the 8th of May, she was forced to lie on her back which was covered with sores. She suffered intensely from it, but she said : " It is nothing compared with my other wounds. Still I am ready to suffer any pain, provided the dear God withdraws not His interior consolation. But I often feel great bitterness of soul now. It is hard, but God's will be done !"
在 1813 年 5 月的整个 5 月期间，伦辛院长几乎每天都注意到伤口在流血，而且疼痛越来越严重。 直到 5 月 8 日，她被迫仰卧，身上布满了疮。 她为此感到剧烈的痛苦，但她说：「与我其它的伤口相比，褥疮算不了什么。只要亲爱的天主不撤回祂给我的内心的安慰，我仍然准备好忍受任何痛苦。但我现在经常感到灵魂干枯的痛苦。这很难忍受，但我愿天主的旨意承行！ 」
During the octave of the Invention of the Holy Cross her wounds bled daily, her sufferings proportionately increasing. When the Dean saw blood flowing on the morning of the 3d, he did not at once recall the connection between it and the feast of the day. He expressed some surprise, upon which Sister Emmerich replied : "It must be because the Feast of the Invention is kept today." She had communicated, but with spiritual dryness, a keener suffering to her than any physical evil. The pains of the Crown of Thorns were simply intense in her forehead, eyes, and temples, and they extended even to her mouth and throat. This state lasted for several days, no consolation being vouchsafed her. The Dean, unable to endure the sight, remained by her side as little as possible.
在神圣十字架瞻礼的前八天中，她的伤口每天都在流血，她的痛苦也成比例地增加。当院长在第三天早上看到血液流淌时，他并没有立即想起它与当天的瞻礼之间的联系。 他有些惊讶，艾曼丽修女回答说：「一定是因为瞻礼保留在今天。 」
On May 6th, she exclaimed : “I feel the pains from my feet up to my breast. It seems as if all my wounds communicate their pains one to the other." Her back, as we have said, was raw in several places, and her linen adhered to it; but she declared this nothing when compared with each separate wound. The Dean remarked that she must have had a very bad night. She replied : " No ! my pains are my joy ! I rejoice when I have something to suffer and I thank God that I am not lying idle in my bed." Once she said to Dean Overberg that her greatest trial was to have nothing to- suffer ; she was never so happy as in suffering something for the love of God.
5 月 6 日，她惊呼：「我感到这疼痛从脚开始，一直延伸到胸部。好像我所有的伤口都在互相传达疼痛。 」正如我们所说，她的背部有几处是擦伤脱皮，她的亚麻布衬衣粘在上面；但与每个单独的伤口相比，她说，这算不上什么。院长说她一定度过了一个非常糟糕的夜晚。她回答说：「不！ 我的痛苦就是我的欢乐！当我有什么要受苦时，我很欢悦，我感谢天主，我没有躺在床上闲着。 」有一次，她对奥弗伯格院长说，她最大的考验是没有什么可受苦；没有什么是比为了爱天主的缘故遭受苦难与折磨，更让她快乐的事了。
On May 9th, her state remained the same, but she had been consoled and strengthened from on high. She told the Dean that she felt as if a hair rope were being drawn through her head, and that she sometimes feared she would lose her mind. " My suffering is, however, not too great. God sweetens it by His consolations, although I do not deserve them. Especially in the convent did I render myself unworthy of such favors, for I often thought too much over the faults of my Sisters and what they ought to do, and too little of what I ought to be myself. That was imperfect and ungrateful; therefore, I am satisfied that God now lets me suffer. If I knew that by it I could contribute ever so little to His glory and the conversion of sinners, I would gladly suffer more and more. God grant me patience !" Her pains decreased toward evening when the Dean found her unusually bright.
5月9日，她的状态还是一样，但她得到了来自高天的安慰和加强。她告诉院长，她觉得好像有一根发绳穿过她的头，有时她害怕自己会失去理智。「然而，我的痛苦并不算太大。天主通过祂的安慰使痛苦变得甘饴，虽然我不配得。特别是在修道院里，我让自己不配得到这样的恩惠，因为我经常想太多姐妹们的过错以及她们应该做什么，而很少想到我自己应该做的。那是不完美和忘恩负义的；因此，我很满意天主现在让我受苦。如果我知道通过痛苦我可以为光荣祂和为罪人悔改贡献一点点补赎，我很乐意承受越来越多的痛苦。愿天主赐我忍耐！ 」 当院长发现她异常聪慧时，她的疼痛在晚上减轻了。
These effusions of blood were attended by so copious a flow of perspiration that the bed-clothes were saturated as if dipped in water. The wounds on her back resulted from this and prevented her lying down. The wound of her right side made it impossible to lie upon it, and her left hip-bone was completely stripped of flesh; consequently she was forced to remain in a most painful sitting posture. Mr. Clement Brentano says : " For four years I was in daily communication with Sister Emmerich, and saw the blood flowing from her head. I never saw her head uncovered or the blood gushing directly from her forehead, but I saw it running down under her cap in such quantities that it lay in the folds of her kerchief before being absorbed. Her head, surrounded by an invisible crown of thorns, could not be rested on her pillow ; she balanced it for hours in a sitting posture like a weight of untold pain. Often did I support it for a longer or shorter time on my two fingers placed against the bridge of the nose, the sweat of agony bathing her pallid face. I could not endure the pitiful sight without doing something to relieve her. Whole nights were often passed in this state, helpless and alone."
The absolute impossibility of taking nourishment of any kind coincided with the appearance of the stigmata. Dean Overberg writes, May 12, 1813 : " For about five months, Sister Emmerich has taken no solid food, not even the size of half a pea. She can retain nothing, neither chocolate, coffee, wine, nor soup. The only thing she takes occasionally is a tea-spoonful of beef-tea. She endeavors to conceal the fact of her abstinence from food by having a baked apple or some stewed prunes placed by her ; but of these she only tastes the juice.
恰逢圣伤出现时，绝对不可能摄取任何营养。 奥弗伯格院长写道，1813 年 5 月 12 日：「大约五个月以来，艾曼丽修女没有吃任何固体食物，甚至连半个豌豆大小的食物都没有。她不能忍受任何食物，无论是巧克力、咖啡、酒还是汤。她偶尔喝一茶匙牛肉茶。她努力通过食用一个烤苹果或一些炖李子来掩盖她禁食的事实；但她只尝了汁液。
［注：牛肉茶是一种简单的汤剂，将牛肉（通常是臀部肉）在水中浸泡几个小时，加盐调味。 这种温和的肉茶在英国经常被用作治疗各种健康状况的药物，包括感冒、咳嗽和不同类型病毒感染后的恢复。 茶不同于牛肉汤或骨汤，因为它是通过浸泡肉而不是骨头制成的。 它是一种舒缓的液体，传统上在茶杯中趁热饮用，在寒冷的日子里享用，以振兴身体。https://www.organicfacts.net/beef-tea.html ］
“A little very weak coffee was what she could best take in the convent, but from the early part of last winter she could retain not even this. She then tried weak chocolate, but only for a few days ; wine, pure or watered, she could not endure, and, at last, she confined herself to water alone."
We have seen that, in spite of her total inability to eat, she was at times suspected of doing so, a suspicion that was frequently renewed. Dean Overberg reports, Sept. 17, 1814: — " Dean Rensing told me that the widow with whom Sister Emmerich lodges, was very ill for about two months before her death. She had herself carried into Sister Emmerich's room, thinking that she could endure her sufferings more patiently there and better prepare for death. A day or so before she died, she acknowledged that she bad once had doubts as to Sister Emmerich's not eating, but now she was convinced that she took absolutely nothing. “
我们已经看到，尽管她完全无法进食，但有时还是被人怀疑她会吃东西，这种怀疑经常被提出。奥弗伯格院长1814 年 9 月 17 日报道：「伦辛院长告诉我，艾曼丽修女寄宿在一位寡妇家，这寡妇在前大约两个月病得很重。她请人把自己抬进了艾曼丽修女的房间，以为自己可以更耐心地忍受临终的痛苦，更好地预备善终。在她去世前一天左右，她承认她曾经怀疑过艾曼丽修女不吃东西，但现在她确信艾曼丽修女是绝对不能吃任何东西。 」
Dr. Wesener reports, Oct. 29, 1814, that he was often obliged to defend his patient against such suspicions : — "I had a visit from the Dean von Notteln, who came to find out for himself, as he said, the origin of the report circulating in Minister that Sister Emmerich had been seen out of bed eating some meat. I took him to see the invalid, telling him to watch her closely whilst I repeated the report to her in the plainest terms. She smiled as I told her, saying that such things only made her pity those who invented and propagated them. To render homage to truth, I must here say that I took a great deal of trouble to discover something she could eat without vomiting, but in vain. If I am deceived in her, I must refuse credence to my own senses. She is, moreover, surrounded by people who would be only too well pleased could they find the least thing against her, how equivocal soever it might be. Her own sister, who ought to wait on her, is a perverse, ill-tempered creature, constantly doing something to deserve reprimand both from Sister Emmerich and from me. She has no love for the poor sufferer ; she often leaves her the whole day long without even a drink of water. Surely, such a person would not keep a fraud secret !"
韦塞纳医生在 1814 年 10 月 29 日报告说，他经常不得不为他的病人辩护，以免受到这类怀疑：「我曾拜访过院长冯诺特恩 (Dean von Notteln)，正如他所说，他来亲自查明在明斯特流传的报告说有人看到艾曼丽修女起床吃肉。我带他去看病人，让他密切注视她，同时我用最简单的语言向她重复了报告。她在我说的时候微笑，说这样的事情只会让她怜悯那些发明和传播它们的人。为了向真理致敬，我必须在这里说，我费了很大劲才发现了一种她可以吃而不呕吐的东西，但白费力气。如果我被她误导了，我必须拒绝相信我自己的感觉。此外，她周围的只要发现一点点对她最不利的事情，不管它是多么模棱两可，都会非常高兴的。她自己的妹妹，应该伺候她的人，却是个乖僻、脾气坏的家伙，不断做些应该受到艾曼丽修女和我的谴责的事。她不爱可怜的受难者；她经常离开她一整天以至于她喝不到一口水。肯定，这样的人不会隐瞒骗局的！ 」
Father Limberg himself was alive to such suspicions. Fifteen months after the investigation, he was tormented for several days by a stain on the coverlet of Sister Emmerich's bed, which he concluded could have been made only by food eaten in secret. Dr. Wesener and Clara Soentgen reassured him, explaining that it was made by a plaster which the latter had applied to the invalid's hip. Sister Emmerich could not restrain a smile at her confessor's unreasonable doubts. She remarked ; “If I could eat, I know not why I should do it in private?” — She begged him to communicate to her any suspicions that arose in his mind and not keep them to himself for entire days. Later we shall see her suffering greatly from the doctor's attempts to make her take food.
林伯格神父本人也产生了这种怀疑。 调查结束 15 个月后，他被艾曼丽修女床单上的污渍折磨了好几天，他断定这只能是偷吃的食物造成的。韦塞纳医生和克拉拉．索恩根向他保证，解释说它是由克拉拉贴在病人臀部的石膏造成的。艾曼丽修女对她的告解神父无理的怀疑不禁笑了起来。 她说；「如果我能吃，我不知道为什么我要私下吃？」她恳求告解神父把心中产生的任何怀疑都告诉她，不要整天把它们藏在心里。稍后我们将看到她因医生试图让她进食而遭受到的极大的痛苦。
With regard to her manner of prayer when she received Holy Communion, Dean Overberg says : —
“Sister Emmerich's immediate preparation for receiving the Holy Eucharist consisted in begging God, her Saviour, to give her His own Heart that she might worthily receive and entertain Him. She represented to Him that it was only through and with His Heart that she could love and praise Him as He deserved. Then she offered Him her own, begging Him to make it pleasing to Himself. After this she called together all the powers of her soul and body that she might offer to Him all she possessed — her eyes, her ears, her members, supplicating Him to make use of them in His own service and to accomplish by them what she herself could not. Then she made a contract with Almighty God to praise and thank Him with her whole being : every thought, every sigh, every movement of her eyes and hands, every instant of her sufferings, was to be an act of praise. She begged Mary for some gift from her superabundant treasures, supplicating her to place the Divine Infant in her arms as she had done to the Eastern Kings. Then turning to the saints she went from one to another, begging for something of their beauty, their virtues, their ornaments, that she might prepare better for Holy Communion and make a more fervent thanksgiving. ‘ You are so rich,' did she say to them, ' and I am so poor ! Ah, pity me ! I ask for only a mite from your abundance!’
“After Holy Communion, she fell into ecstasy as she had always done in the convent.”
关于艾曼丽领受圣体时的祈祷方式，奥弗伯格院长说：「艾曼丽修女在即将领受圣体圣事前的预备祈祷包括：祈求天主–她的救主，将祂自己的圣心赐给她，以便她配得接受和款待祂。艾曼丽向耶穌表示，只有通过祂的圣心并偕同祂的圣心，她才能按主应得的方式爱祂和赞美祂。然后，她把自己当做活祭献给主，恳求主悦纳。在这之后，她召集了她灵魂和身体的所有力量，她可以将她所有的一切——她的眼睛、她的耳朵、她的肢体都献给主，恳求主利用它们来侍奉祂，并完成自己不能做到的一切。然后，她与全能天主立约，全心全意赞美感谢天主：每一个想法、每一次叹息、每一个眼睛和手的动作、每一个痛苦的瞬间，都是一种赞美的行为。她祈求玛利亚从她丰富的宝藏中，赐给她一些恩惠；恳求玛利亚像对待东方诸王那样，将圣婴放在她的怀里。然后，她转向一个又一个的圣人，乞求他们以德行善表加持她，为使她可以更好地准备领受圣体并更热切地感恩。 『你们真富有，』艾曼丽对他们说，『我很贫穷！啊，可怜我！我只想从你们的丰富中索取一点点！ 』领圣体后，她像以前在修道院里那样，进入神魂超拔。」