CHAPTER XXXIV.
Clement Brentano - Sister Emmerich's Influence on His Spiritual Life.
第三十四章
克莱门特．布伦塔诺 — 艾曼丽修女对他信仰生活的影响
Dr. Wesener's journal contains a very significant conversation between Sister Emmerich and himself, Sept. 26, 1815. He had found her in a most deplorable condition from the effects of Gertrude's careless ministrations. He tried to console her by saying that God made use of her sister to purify her and that he felt certain Gertrude, with all her faults, would not be lost. Then followed a long conversation during which she expressed herself in these terms : —
韦塞纳医生的日记中有一段艾曼丽修女与他本人之间的一次非常重要的对话，时间是1815年9月26日。由于格特鲁德粗心大意的照顾，艾曼丽修女处境十分凄惨。他试图安慰艾曼丽修女，说天主利用她的妹妹来净化她，他确信格特鲁德不会因她所有的错误而丧失灵魂。接着是一段长时间的谈话，期间艾曼丽修女是这样表达她自己的感受：
“To serve the neighbor, I have always thought a virtue particularly pleasing to God. When a child, I used to beg for strength to be of use to others, and I now know that my prayer was heard. But I have yet another task to accomplish before my death. I must reveal many things before I die ! I know that I have to do it, I feel it, but I cannot through the fear of drawing praise upon myself. I feel, too, that this very fear is in itself a fault. I ought to say what I have to say in all simplicity, because it is the will of God and for the sake of truth. But I have not yet looked at it in the right light, and I must lie here until I have learned to overcome myself entirely.”
「我一直认为，为近人服务是一种特别蒙受天主悦纳的美德。当我还是个孩子的时候，我曾经乞求天主赐予我力量来帮助别人，现在我知道我的祈祷被俯听了。但在我死之前，我还有另一项任务要完成。在我死之前，我必须揭示很多事情！我知道我必须这样做，我感觉到这任务的迫近，但我不能克服对自我表扬的恐惧。这种恐惧本身就是一种错误。我应该简单明了地说出我必须说的一切，因为这是天主的旨意，也是为了真理。但我还没有正确的看待它，我必须躺在这里，直到我学会完全战胜自己。」
The doctor suggested that the prolongation of her incomprehensible life could only be for the increase of her own personal merit ; otherwise it would be a true purgatory for her. She replied : “God grant it ! Yet it is certain that not for myself do I lie here and suffer. I know why I suffer ! Publish nothing about me before my death. What I have, I have not for myself, I am only an instrument in the hand of God. Just as I can put my little crucifix here or there by my own will, so must I abandon myself to everything that God does or wills in my regard, and I do it with joy. I know, indeed, why I lie here, I know it well, and last night I was again informed of it. I have always asked of God, as a particular grace, to suffer and, if possible, satisfy for the erring; but as this city once received me, a poor peasant-girl whom other convents rejected, I have offered myself up especially for Diilmen, and I have the consolation of knowing that God has heard my prayer. I have already averted a threatening danger, and I hope still to be useful to it."
韦塞纳医生暗示说:延长艾曼丽令人费解的生命，只能是为了增加她个人的价值；否则她的生命对她来说就是真正的炼狱。艾曼丽回答说：「天主保佑！但可以肯定的是，我躺在这里受苦并不是为了我自己。我知道我为什么受苦！在我死之前，请不要发表任何关于我的消息。我所拥有的一切都不是为了我自己，我只是天主手中的工具。正如我可以随心所欲地把我的小十字架放在这里或那里，我也必须把自己交付于天主为我所做的一切或天主对我的旨意，并且我喜乐地交付。说实在的，我知道我为什么躺在这里，我非常清楚，昨天晚上我又被告知了这件事。我一直祈求天主赐给我一种特殊的恩宠去受苦，如果可能的话，为我的过错做补赎；但是因为这座城市曾经接纳过我，一个被其他修道院拒绝的贫穷农家女孩，我特别为杜尔门奉献了自己，这使我感到安慰，因为我知道天主已经俯听了我的祈祷。我已经避免了一个威胁性的危险，我希望仍然对杜尔门有所帮助。」
Three years passed, and no one with sufficient zeal or leisure presented himself to take down Sister Emmerich's contemplations. That task was reserved for Clement Brentano, whom an apparently fortuitous circumstance led to Diilmen. Professor Sailer, of Landshut, with whom Brentano corresponded, informed him of his intention of going during the autumn vacations of 1818 to Miinster and Sondermuhlen, the residence of Count von Stolberg ; he invited him to come from Berlin to Westphalia and accompany him. The Professor's other companion was Christian Brentano. He had seen Sister Emmerich the year before and had interested his brother in her singular case. Clement, therefore, embraced this opportunity of making a short visit to Diilmen. The little city could have few attractions for a man like him, and nothing was further from his thoughts than the idea of a prolonged stay. Sondermuhlen had been named as the rendezvous; but Clement having arrived before either the Professor or his brother, resolved to proceed to Miinster, see Dean Overberg, and go on to Diilmen by himself.
三年过去了，没有人有足够的热情或闲暇来记录艾曼丽修女的默观启示。这项任务留给了克莱门特．布伦塔诺。布伦塔诺曾与兰德舒特的赛勒教授通信，他告诉布伦塔诺，他打算在 1818 年秋季假期，前往明斯特和桑德穆伦的冯．斯托尔贝格伯爵的住所，并邀请布伦塔诺从柏林前往威斯特伐利亚与他同行。教授的另一位同伴是克里斯蒂安．布伦塔诺，他在前一年见过艾曼丽修女，并曾让他的哥哥克莱门特．布伦塔诺，对艾曼丽的奇特案例产生了兴趣。因此，克莱门特抓住了这次机会，对杜尔门进行了短暂的访问。对于像克莱门特这样的人来说，这座小城几乎没有什么吸引他的地方，他更没有长期逗留的想法。他们约定在桑德穆伦为会面地点；但克莱门特比教授和他的弟弟先到了，他决定前往明斯特，见奥弗伯格总铎，然后独自前往杜尔门。
He records in his journal : " Thursday, Sept. 24, 1818, I arrived in Diilmen, about ten o'clock, a. m , and Dr. Wesener announced my approaching visit to the invalid. We had to pass through a barn and some old store-rooms before reaching the stone steps leading to her room. Her sister answered our knock at the door, and we entered the little kitchen back of which is her small apartment. She saluted me graciously, remarking that she would recognize me from my resemblance to my brother. Her countenance wears the imprint of purity and innocence. It charmed me, as did also the vivacity of her manner in which I could detect no trace of effort or excitement. She does not sermonize, there is none of that mawkish sweetness about her which is so disgusting. She speaks simply and to the point, but her words are full of depth, charity, and life. She put me at my ease at once. I understood everything, I felt everything."
布伦塔诺在日记中写道：「1818 年 9 月 24 日，星期四，我在上午 10 点左右到达杜尔门，韦塞纳医生告诉我即将探望病人。我们得穿过一个谷仓和几间旧储藏室，才能到达通往艾曼丽房间的石阶。她的妹妹来开门，我们走进小厨房，厨房后面是她的小房间。她和蔼地向我行了个礼，说她可以认出我，因为我和我弟弟很像。她的面容流露出纯洁和天真。这让我着迷，她的活泼举止也让我着迷，我从她的举止中看不出她有任何努力或特别兴奋的痕迹。她不说教，没有那种令人作呕的甜言蜜语。她说话简单明了，直奔主题，但她的话充满了深度、仁爱、和生命。她让我立刻感到轻松。我明白了一切，感受到了一切。」
The secret of Clement Brentano's gracious reception lay in this — Sister Emmerich now beheld before her the one so long desired, the promised amanuensis who was to note down the communications she had been commanded to make. But what the rough forest tree is to the master-piece of art for which it is destined, was Clement Brentano to the task in store for him. How will she retain by her side one whose tastes and inclinations tend to a far different sphere? How will she engage this restless spirit, obedient only to impulse and caprice? this soul whose long and dangerous wanderings have only within a few months led him into the road of salvation ?
克莱门特．布伦塔诺被热情接待的秘密就在于此——艾曼丽修女现在看到了她渴望已久的人出现在她面前，天主应许的那个速记员，他要记录下艾曼丽奉命传达的信息。然而，天主的计划要把这棵森林里粗糙的树木变成艺术杰作，这正是天主为克莱门特．布伦塔诺所预备的任务。艾曼丽修女将如何留住一个品味和倾向与她大相径庭的人呢？她怎样适应这个只服从于冲动和任性的不安分的灵魂呢？她怎样在几个月之内将这个长久在危险里漂泊的灵魂，领入救赎之路呢？
— At the end of a few weeks, she avowed to him her own surprise at the turn affairs had taken : "I am amazed at myself," she exclaimed, “speaking to you with so much confidence, communicating so much that I cannot disclose to others. From the first glance, you were no stranger to me ; indeed, I knew you before seeing you. In visions of my future, I often saw a man of very dark complexion sitting by me writing, and when you first entered the room I said to myself, ‘Ah! there he is!’”
几个星期结束时，艾曼丽修女向克莱门特．布伦塔诺承认，她对事态的转变感到惊讶：「我对自己感到惊讶，」她惊呼道，「我如此自信地与您交谈，向你传达了许多我不曾透露给别人的事。第一眼见到你时，你对我来说就不是陌生人；确实，在见到你之前我就认识你。在我对未来的神视异象中，我经常看到一个肤色很黑的人坐在我旁边写字，当你第一次走进房间时，我对自己说：『啊！这就是他！』」
Clement Brentano's first idea was to weave her marvellous life into a narrative more poetical than historical. “I shall try," he wrote in his journal, “to note down what I learn from the invalid. I hope to become her biographer." In his poetical enthusiasm, he celebrates her praises in his journal and letters to his friends during the first weeks of his sojourn at Diilmen. “She is a flower of the field, a bird of the forest whose inspired songs are wonderfully significant, yes, even prophetic ! " — Again, she is his “wonderful, blessed, charming, lovely, unsophisticated, simple, sprightly friend, sick unto death, living without nourishment, altogether supernatural," etc.
克莱门特．布伦塔诺的第一个想法是将艾曼丽奇妙的生活编织得更具诗意而不是历史叙事。「我会努力，」他在日记中写道，「记下我从病人身上学到的东西。我希望成为她的传记作者。」 他在杜尔门逗留的头几周，他在日记和写给朋友的信中以诗歌般的热情赞美了她。「她是田野中的一朵花，是森林中的一只鸟，她的灵感之歌意义非凡，是的，甚至是预言性的！」又说，艾曼丽修女是他的「奇妙的、有福的、迷人的、可爱的、朴素的、单纯的、活泼的朋友、她病得厉害、不需要食物活着、完全超自然…」等等。
And again, " A wise, pure, frank, chaste, tried, sensitive soul of good judgment, and yet perfectly naive, who reminds him, at every instant, in words, manners, and disposition of one most dear to him." Finally, he indulges the hope of improving her exterior situation; — “All might be rendered more endurable for her were there some faithful creature, pious and intelligent, to relieve her of domestic cares and who, seated by her bedside (the most delightful seat in the world !) might ward off everything that could give her anxiety. "
再说，艾曼丽修女是「一位聪明、纯洁、坦率、贞洁、经得起考验、具有敏锐良好判断力的灵魂，但又完全天真，她的言谈举止和性情时刻在提醒他，她是他最亲爱的人。」最后，克莱门特寄望于改善艾曼丽修女的外在的处境；「如果有位虔诚、聪明、忠信的人来减轻她的家务事，坐在她床边（这是世界上最令人愉快的座位！）为她驱赶一切可能让她焦虑的东西，那么她的一切都会变得更加美好。」
Sister Emmerich was kind and patient with Clement Brentano whose whole life and aspirations formed such a contrast to her own. Her confidence won his heart, and he resolved to await the impatiently desired, but long-delayed arrival of Prof. Sailer and his brother, Christian Brentano. Diilmen possessed few charms for him apart from its miraculous " wild flower." He gives his impressions of the little city in the following pleasing words : —
艾曼丽修女对克莱门特．布伦塔诺非常友善和耐心，而克莱门特的一生和抱负与艾曼丽修女的生命形成了如此鲜明的对比。然而艾曼丽修女的信任赢得了他的心，于是他决定等待塞勒教授和他弟弟的到来，而这是迫不及待却又延迟的的到来。杜尔门除了那朵神奇的"野地里的花"之外，对他来说几乎没有什么吸引人的魅力可言。他用以下令人愉快的话语表达了他对这座小城的印象：
“This place may have attractions for simple souls. It is a little agricultural town without art, science, or literature; no poet's name is a household word here and, in the evenings, the cows are milked before their owner's doors. The people wear wooden shoes, and it is to be regretted that even the servers at Mass do the same. If a respectable looking person passes through the street, the children run in front of him, saluting with a kiss of their little hands. A beggar will promise for an alms bestowed to make the “Way of the Cross" with all his family that evening for his benefactor; indeed, on the vigils of feasts, this road, with its pictures of Jesus bearing His Cross, is never without whole families thus united in prayer.
「杜尔门这个地方可能对纯朴的灵魂有吸引力。这是一个没有艺术、科学或文学的农业小镇；在这里没有一个诗人的名字是家喻户晓的，晚上，主人在家门口给奶牛挤奶。人们穿着木鞋，令人遗憾的是，即使是在弥撒时人们也是穿着木鞋。如果一个看起来很体面的人从街上经过，孩子们就会跑到他面前，用小手触摸他，表示致敬。乞丐为了得到施舍，会答应当晚和全家人一起拜 "十字苦路"，为他的恩人祈福；事实上，在各大瞻礼的前夜，在这条画着耶稣身背十字架的路上，家家户户都是一起前来，在每一处苦像前停留，并一起祈祷。
The feminine employments of the gentler sex are carried on in the fields and gardens, preparing the flax, spinning the thread, bleaching the linen, etc. ; even the daughters of well-to-do citizens are dressed no better than servants. Not a romance is here to be found and, to a certain extent, fashion exists not ; clothes are worn, regardless of style, until no longer fit for use. The mail passes through the place, for it can boast of a post-office. The Duke von Croy resides here for six months in the year with a numerous household at least thirty persons. And yet, we hear of the wonderful progress of Diilmen in the last ten years and its consequent luxury and corruption ! "
女性的工作是在田野和花园里进行的，准备亚麻，纺线，漂白亚麻布，等等; 即使是富裕市民的女儿，穿得也不比仆人更好。在这里找不到浪漫，在某种程度上，时尚也不存在; 人们衣着不讲究款式，直穿到不再适合使用为止。邮件要经过这个地方，人们可以因有了邮局而夸耀。冯-克罗伊公爵一年中有六个月住在这里，他家里人口众多，至少有三十人。 然而，我们听到的却是杜尔门在过去十年中的巨大进步，以及随之而来的奢侈和腐败！」
Sister Emmerich's patience and kindness, the permission accorded by her confessor to visit her several times daily, the interest she manifested in the recital of his past life — all concurred to reconcile Brentano to the privations imposed by his stay in Diilmen. Accustomed to act on first impulses, he was unable to resist the interest shown in his spiritual welfare. But whilst his only thought was, in his own poetical words, to lend an ear to the “prophetic strains of the wild forest bird,” Sister Emmerich labored most earnestly for his soul. She hid her own sufferings and sacrifices under the veil of gentle sweetness and forbearance lest they should intimidate this novice in the spiritual life.
因为艾曼丽修女的耐心和善良，她的告解神父允许布伦塔诺每天数次探望她，艾曼丽对布伦塔诺以前的生活表现出兴趣——所有这些都使布伦塔诺适应了他在杜尔门居留期间所感受到的贫乏。习惯于按一时冲动行事的布伦塔诺，却无法抗拒别人对他精神生活的关心。尽管他唯一的想法，用他自己诗意的话来说，记录下所听到的“自然森林之鸟预言般的曲调”，她把自己的苦难和牺牲隐藏在温柔甜美和宽容的面纱之下，以免吓倒这位属灵生活的初学生。
All her desires in his behalf tended to one end — to reconcile him perfectly with God, to renew his interior life by filial submission to the Church. She felt that her visions would be realized in his regard, only when his lofty intellect should bend to the yoke of Jesus Christ, when religion should mould and vivify his every thought and action. Her words fell like good seed on the soil of his heart. They germinated unknown to himself. They began to produce their fruit even whilst he indulged no higher hope than that of gleaning fresh matter for his poems. The very novelty of his position proved an attraction to his highly-gifted soul. It was something new and strange, and it wove its magic spell around his heart disgusted by indulgence in worldly pleasures and pursuits.
艾曼丽修女对布伦塔诺的所有期望都是为了一个目的——使他与天主完全和好，使他通过完全服从教会，而更新他内在的生命。艾曼丽修女觉得，只有当布伦塔诺的理智完全降服于天主的旨意，甘心接受耶稣基督的管理，让信仰重新陶造他，并激发他的每一个思想和行动，她的神视异象的愿景才能在布伦塔诺身上实现。艾曼丽修女的话就像一颗好种子，落在了他的心田。好种子在他自己不知道的情况下发芽了。就在他沉浸在为自己的诗歌汲取新素材的美好愿望中时，这些信仰的种子也开始发芽生长结出果实。事实证明，这新颖的职位(指成为艾丽修女神视的速记员),对他那天赋异禀的心灵是一种吸引力。能成为艾曼丽修女的速记员，这是一项多么新奇的工作，是如此的神圣，在他的心灵上施展了神奇的力量，让他对世俗的享乐和追求感到厌恶。
Brentano, or the “Pilgrim" (1), as we shall often style him, seemed led to Diilmen by a chain of merely fortuitous circumstances. But Sister Emmerich saw therein the direction of Divine Providence, and it was not long before he was himself convinced that the unforeseen prolongation of his stay might exercise a most salutary influence over his life. It is always difficult for a man to comprehend the call of God, to run counter to his inclinations, and to free himself from old habits, in order to respond to it ; but for Clement Brentano, with his rich nature, his past life teeming with stirring events, there were many things which, judging from a human point of view, seemed to render him in spite of his rare gifts less proper than another for carrying out the designs of God. He had just completed his fortieth year on his arrival in Dulmen.
布伦塔诺，我们经常称他为“朝圣者”（1），似乎是被一连串偶然的情况带到了杜尔门。但艾曼丽修女从中看到了天主上智的指引，不久布伦塔诺自己也确信，这次意外延长的逗留时间可能会对他的一生产生最有益的影响。对于一个人来说，要理解天主的召叫，需要违背自己的意愿，要使自已从旧习惯中解脱出来，以便回应天主的召叫，总是很困难的；但是对于布伦塔诺而言，他有着丰富的天性，他过去的生活充满了激动人心的事件，从人性的角度来看，尽管他有罕见的天赋，但在执行天主的旨意方面，似乎他比别人更不合适。他到达杜尔门时刚满四十岁。
注腳： (1) 艾曼丽修女过去常常用这个称号“朝圣者”来称呼克莱门特．布伦塔诺。
But a very short time had elapsed since his reconciliation with Almighty God, his whole life having been spent far away from the Church of whose teachings he knew but little. A short time before his acquaintance with the invalid, he had written to one of his friends : “The forms of Catholic worship are to me as unintelligible, as repulsive as those of the synagogue. I feel that I am not happy ; but I feel, too, that if I seek peace in Catholicism, I shall find myself in such perplexity and embarrassment as to render my position worse than before. When I turn to the Catholic Church, I meet at every step a thousand things to disconcert me." — He was, on the contrary, so attracted by the pietism of a Protestant minister of Berlin that he said :
由于布伦塔诺一生都远离了教会，对教会的教义知之甚少。他与全能的天主和好之后的时间尚短，在他认识病人之前不久，他写信给他的一位朋友：「对我来说，天主教崇拜的仪式是不可理解的，就像犹太教堂的崇拜形式一样令我排斥，令我费解，我感到自已并不快乐；但我也感到，如果我在天主教中寻求安宁，我就会发现自己处于困惑和窘迫之中，以致于我的处境比以前更糟。当我转向天主教会时，我每走一步都会遇到一千件让我感到不安的事情。」——相反，他被柏林一位新教牧师的虔诚所吸引，布伦塔诺说：
" The excellent Mr. H. 's church has, for the first time in my life, impressed me with the idea of a community. Nothing repulses, all attracts. Although the Catholic Church no longer has charms for me, yet through a certain reluctance to separate from her, I do not go to Mr. H.'s." This reluctance for which he could not account, prevented his taking the final step ; but the following fearful words show how broad was the abyss which existed between him and the fold of Christ : “The magical infusion of the spirit of God by the imposition of hands, has for me no more reality than the possibility of imposing poetical genius by the crowning of the poet-laureate. "
「 优秀的H.先生所在的教会，在我的生命中第一次对团体概念产生了深刻的印象。在那教会团体中没有什么是反感的，都是吸引人的。虽然天主教会对我来说不再有吸引力，但因为某种理由不愿与艾曼丽分离，我就不去H先生的教会了。」布伦塔诺无法解释这种不情愿，为何阻止他迈出最后一步；但下面这段令人恐惧的话表明，他与基督之间的鸿沟有多深：「通过覆手神奇地注入天主圣神，对我来说，并不比通过给诗人加冕来赋予诗歌天才的可能性更现实。」
— and again : " What an abyss between the Lord's Supper and the Host in our ostensorium ! “ (1) In these dispositions he set out on his quest for truth. He plunged into the writings of Jacob Bohme and Saint-Martin ; he expressed his enthusiasm over the pseudo-mystic sect of Boos and Gossner, in which he thought he saw " a faithful picture of apostolic times and a manifestation very formidable to the See of Rome." and, whilst thus drifting away from the true source, he uttered the following unjust and bitter words against the Church :
又说：（基督新教纪念）主的爱宴与（天主教的）基督圣体在圣体龛内，二者之间有多么大的鸿沟啊！」（1）带着这样的心情，他开始了对真理的探索。他一头扎进雅各布-波姆和圣马丁的著作中；他对布斯和戈斯纳的伪神秘教派表现出极大的热情，他认为自己在其中看到了：「宗徒时代的忠实画面，以及罗马教廷非常可怕的显示。」就这样，他偏离了真正的源头，对教会发表了以下不公正和尖刻的言论：
(1) See Brentano's Correspondence, Vol. I., page 180, etc
(1) 见布伦塔诺的信函，卷I 第 180 页等
— “Among whom is the teaching of Jesus best seen? among the Papists, the Protestants, the Reformers, the Greeks, the Mennonites, the Moravians'? Where?— Let each judge as best he can. If they tell me the Catholics are right, I answer : Why, then, must the Bible be taken from them that they may remain Catholic? He that is right is Jesus ! He alone is the Mediator, between Him and men there is no other. The only knowledge we can have of Him comes from His own teachings, from nature, and from man's own heart in relations the most intimate with Him It is my duty to shun whatever could disquiet me or remove me from Him. When an authoritative voice calls out to me : ‘Here, here, this is the right way ! You must do so and so, the true Church commands it!’ — I get perplexed, I undergo a species of torment !"
「耶稣的教导在谁身上最显明？是在罗马天主教徒、新教徒、改革派、希腊教会、东正教会、门诺教派、或摩拉维亚教派中吗？在哪里？让每个人尽其所能判断吧。如果他们告诉我天主教徒是正确的，我会回答：那么，为什么一定要把圣经从他们手中夺走，才能让他们保持天主教徒的身份呢？只有耶稣是唯一真理！只有祂是中保，再没有别的人能做我们的中保。我们对耶稣的唯一认识，是来自祂自己的教导，来自于大自然，来自人与祂最亲密关系的内心。我有责任避开任何可能使我不安或使我远离耶穌的事情。当一个权威的声音向我呼唤：『在这里，在这里，这是正确的道路！你必须这样做，真正的教会是如此命令的！』我会感到困惑，我经历了一种折磨！」
— It is true that Brentano had, indeed, approached the Sacraments; but, at the time of his arrival in Diilmen, his ideas of faith were still very shadowy, and it was only when under the influence of Sister Emmerich's blessed presence that his soul found peace. In his wanderings he had involuntarily uttered a cry for deliverance: “I need a guide, one to introduce me into a region in which I may breathe a divine atmosphere of piety and innocence ; one to lead me like a blind man, for I cannot trust myself!” — Now, truly, did he experience the irresistible power of such an atmosphere. He saw the sufferings imposed upon this innocent victim, he saw the humble simplicity of her life in God ; in her he beheld the magnificence of the Church, the power and truth of the Catholic faith.
的确，布伦塔诺确实接近过圣事；但是，当他到达杜尔门时，他的信仰观念还很模糊，只有在艾曼丽修女的祝福与影响下，他的灵魂才找到了平安。在他的徘徊中，他不由自主地发出了祈求拯救的呼声：「我需要一位向导，引我进入一个让我可以呼吸到虔诚纯真神圣氛围的领域；一个像引导盲人一样引导我的人，因为我不能相信自己！」现在，他真的感受到了这种氛围的不可抗拒的力量。他看到了这位无辜的补赎者所遭受的苦难，他看到了艾曼丽修女在天主面前谦卑朴实的生活；在艾曼丽修女身上，他看到了教会的伟大、看到了天主教信仰的力量和真理。
Not her visions, not the communications she made to him, not the supernatural attraction he himself experienced, made the deepest impression upon him ; but her holiness, her faith whose principles regulated her every action, produced in him an emotion which found utterance in the following words :— -" An entirely new world has here opened out before me ! How thoroughly Christian is the sufferer ! Now for the first time have I an idea of what the Church really is !" — The eighth day after his arrival he wrote in his journal : —
给他留下最深刻印象的不是艾曼丽修女的异象，不是艾曼丽修女与他的交流，也不是他亲身经历的超自然吸引力；而是艾曼丽修女的圣洁、她的信仰、及其信仰原则规范着她的一举一动，在布伦塔诺身上产生了一种情感，这种情感可以在下面的话语中得到表达：「一个全新的世界已经在我面前展开了！这个受苦的人是多么彻底的基督徒！现在我第一次对教会有了真正的认识！」抵达后的第八天，布伦塔诺在日记中写道：
“I have left the post-house at which I first put up ; and taken two small rooms in the same house with the invalid. Her apartment is in the rear. It is a tavern and a bakery belonging to her confessor's brother. I have made this arrangement to be able to observe her more closely, and I shall remain here at least two weeks.
「我已经离开了我第一次落脚的驿站；在病人所住的房子里租了两个小房间。她的小房间在后面。这个客栈和面包房，属于她神师的哥哥。我做出这样的安排是为了能够更近距离地观察她，我将在这里至少待上两个星期。
" I shall soon be familiar with her exterior life, since it does not require much observation to understand the outer life of one so completely separated from the world. I shall note down my impressions without following any precise order, until I find some determinate point from which l can embrace all.
「我很快就会熟悉她的外在生活，因为要了解一个如此与世隔绝的人的外在生活，并不需要太多的观察。我就按照我的印象做笔记，勿需遵守任何严谨的顺序，直到我找到一些确定的点，从这个点出发，我就可以涵盖一切。
“The poor invalid's position is embarrassing, no careful female attendance. I see this with sorrow at every instant. Her sister is ignorant and awkward. The invalid has to help her in all the household arrangements, but she never complains, she bears all patiently. One day I found her lying helpless under a pile of damp linen which had been carelessly thrown on her bed. She could not stir under its weight. All this coarse, damp linen had to be examined with her wounded hands before being mangled, her fingers were blue and stiff with the cold. Half the day was often spent in such occupation. If in her life-like contemplations she made a gesture or spoke some word, her rude, ignorant sister treated her as a servant would a sick child in the delirium of fever, roughly bidding her be still.
「可怜的病人处境窘迫，没有细心的女看护。我每时每刻都在悲伤地看着这一切。她的妹妹既无知又笨拙。病人不得不帮她的妹妹安排所有的家务事，但病人从不抱怨，而是耐心地承担一切。有一天，我发现她无助地躺在一堆被粗心地扔在床上的湿亚麻布下。湿床单的重量压得她动弹不得。所有这些粗糙、潮湿的亚麻布都必须用她有圣伤的手来检查，她的手指因寒冷而发青和僵硬。这样的工作常常要花上半天的时间。若是她在那栩栩如生的默观中做了一个手势或说了一句话，她那粗鲁无知的妹妹就会像仆人对待发烧谵妄的病童一样，粗暴地命令她不要动。
"Her life, a perpetual martyrdom on account of her horrible bodily and mental sufferings, is besides worn out by indiscreet visitors ; but she is ever kind and gracious, seeing in it all the designs of God to try and humble her. She is most grateful to me for any little effort to relieve her and thanks warmly for it. She is carelessly and negligently attended by those around and even when they have a good will, they are awkward and unskilful ; for instance, in the wall by her bed is a crack which admits a strong current of air. No one thought of stopping it up, although it could easily have been done. I covered it with a piece of oil-cloth, for which she was very thankful.
「艾曼丽的生活是一场不断地殉道，因为她在肉身上和精神上都受到可怕的磨难；除此之外还被轻率的访客弄得精疲力尽；但她总是那么善良和亲切，觉得这是天主想要使她谦卑的用意。她特别感激我为安慰她而做的一点小小的努力，并对此表示真诚的感谢。她周围的人粗心大意，疏于照顾她，即使他们有良好的意愿，也是笨拙和不熟练的；例如，在她床边的墙上有一道裂缝，一股强大的室外气流不断进入。没有人想过把它堵住，尽管这很容易做到。我用一块油布把裂缝盖住了，她对此非常感激。
"In spite of her pitiful situation, I always find her affable and cheerful. From her miserable bed she can- not cast a glance even upon the light of heaven or see the trees before her window in the garden below, she who grew up amid the rural scenes of the paternal cot, she whose relations with nature were so close and intimate !
「尽管她的处境很可怜，但我总觉得她和蔼可亲，乐观开朗。在她可怜的床上，她甚至看不到天上的光，也看不到下面花园里窗前的树木，而她是在祖辈的田园风光中长大的，她与大自然的关系是那么亲密无间！
"On Friday, Oct. 9th, I saw with fright and horror all her wounds. Her confessor wished me to see them that I might be able to testify to their truth. The mark of the lance in the right side produces a most affecting impression. I thought it about two and a half inches long. It reminded me of a pure and silent mouth whose lips are scarcely parted. Besides the double forked cross on her breastbone, there is a Latin one of an inch in breadth on her stomach, the discharge from which is not blood, but water, I saw today the wounds of the feet bleeding. It pierces one to the soul to see this poor body signed with so marvellous a seal, this body incapable of movement, saving the hands and feet, which can neither lie at full length nor sit up straight, which is surmounted by a head crowned with the pains of the thorny garland, whose countenance breathes benevolence and affection, and from whose pure lips escape only words of consolation and encouragement, words of fervent and humble prayer.
「10月9日瞻礼六（周五），我惊恐地看到了她身上所有的伤口。她的神师希望我能看到它们，以便我可以证明所有的伤口的真实性。右侧肋旁长矛的刺伤给人留下了最深刻的印象。我想它大概有两英寸半长。它使我想起一张纯洁而沉默的嘴，这嘴唇几乎没有张开。除了胸骨上的双交叉十字架印痕，她的腹部上还有一个一英寸宽的拉丁十字架印痕，流出的不是血，而是水，今天我看到脚上的伤口在流血。看到这可怜的身体上刻着如此奇妙的印记，这身体无法动弹，除了手脚，既不能平躺，也不能坐直，头戴痛苦的荆棘茨冠，她脸上洋溢着祥和仁爱，纯洁的口中只流露出安慰和鼓励的话语，以及热切而谦卑的祈祷，真令人心酸。
By the couch of this holy soul, taught not by men but by the Lord, His angel, and the saints from her early youth, I learn a thousand things which throw new light on the Church and the Communion of saints. What wonderful, what soul-stirring experiments are daily made upon her by her confessor ! What impresses me most is the power of the sacerdotal character over her. If she is in ecstasy and he presents to her the fingers that have received the holy unction, she raises her head and follows their every movement ; when they are withdrawn, she sinks down heavily upon her bed. Any priest whatever may exercise the same power over her. Whoever, like myself, has had an opportunity of witnessing this, must feel convinced that the Church alone has priests and that sacerdotal ordination is certainly something more than an empty ceremony. Once I heard her say with tears : ' The consecrated fingers of priests will be recognizable in purgatory ; yes, even in hell they will be known and they will burn with a particular fire. Every one will discover the priestly character and load the owner with scornfulness. '
从她圣洁的灵魂自幼年起就不是由人而是由天主、由祂的天神们和众圣徒教导的这事，我知道了无数的事，这使我对圣教会及诸圣相通功有了新的认识。她的神师每天都在她身上进行着多么奇妙、多么震撼人心的实验啊！给我印象最深的是圣职对她的权柄。如果她在神魂超拔中，神父把领受过圣油的手指显示给她，她的头就会抬起来，跟随手指的一举一动；当手指被收回时，她又重重地倒在床上。任何司铎都可以对她行使同样的权柄。任何像我一样有机会见证这一点的人，都必须确信只有天主教会才有司铎，而神职人员的圣秩圣事当然不仅仅是一个空洞的仪式。有一次我听到艾曼丽含着泪说：『在炼狱中，司铎受祝圣过的手指将被辨认出来；是的，甚至在地狱中，人们也会认出他们，他们会被特殊的火焰燃烧。每个灵魂都会发现神父的特征，并对其充满蔑视。』
“How great and touching is her obedience to the priestly command ! When it is time for her sister to arrange her bed, her confessor exclaims: ' Sister Emmerich, arise in obedience!’— she awakes with a start, and makes an effort to rise. I asked him to give the command in Latin and in a low tone. He was seated at a little distance saying his breviary. He arose, drew near the bed, and in a tone so low that the words were indistinguishable, said : ‘Tu debes obedire et surgere, veni!’ (1). Instantly she sprang up, though with difficulty, as if about to throw herself from the bed. Father Limberg asked in alarm : ‘What are you doing?' — to which she answered : Someone calls me!' — At the order : ' Lie down again !' — she sank down at once.
「艾曼丽对司铎命令的服从是多么伟大和感人！她的妹妹要整理床铺时，她的神师喊道：『艾曼丽修女，因服从起来吧！』她猛然惊醒，努力起身。我请神师用拉丁语低声下达命令。林堡神父正坐在稍远的地方念他的《日课经》。他站起身来，走到床边，用低得听不清的声音说：“Tu debes obedire eturgere，veni！”（1）。她立刻站了起来，尽管很费力，好像要从床上跳下去。林堡神父惊慌地问：『你在做什么？』她回答说：『有人叫我！』神父一声令下：『再躺下！』她一下子就躺下去了。
(1) " Arise in obedience, come!”
(1) ：“Tu debes obedire eturgere，veni！”拉丁文“因服从而起来，来吧！
“This sudden awaking at the priest's command always affects me deeply, and I pity the poor thing snatched without warning from her visions, from the world of light in which alone she truly lives, and cast into this dark, sad region in which everything shocks and wounds her. It fills me with such horror as I might feel on seeing a sick child, playing among the flowers, suddenly caught up on a pitch-fork and flung into a cold, dark dungeon. But suffering is her portion and, although it costs her a struggle, she thanks with a gracious smile for this very suffering.
「艾曼丽在神父的命令下突然醒来，总是深深地影响着我，我同情这个可怜的人，她在毫无预兆的情况下被人从她的神视异象中，从她真正生活的光明世界中夺走，然后又被扔进这个黑暗、悲伤的地方，在这里，一切都让她感到震惊和痛苦。这让我感到恐惧，就像我看到一个生病的孩子在花丛中玩耍，突然被人用叉子铲起，扔进冰冷黑暗的地牢一样。但是，苦难是她的命运，虽然她要付出挣扎的代价，但她却带着亲切的微笑感谢这种苦难。
Her obedience is not involuntary and, though there be an irresistible force at work, yet her docile soul is always ready, like a submissive child, to obey. I have heard her say at the moment of awaking : ' I must go ! Yes, I am coming !' — or : ' I can- not ! my feet are nailed ! Loosen my feet !' — referring to the invariable position of her feet which cross one over the other like those of the Crucified. On returning to consciousness it costs an effort to separate them. Then she rubs her eyes, becomes fully awake when sprinkled with holy water, makes the sign of the cross, and takes up her chaplet if perchance it had fallen from her hand during her ecstasy.
艾曼丽的服从并非无意识的，尽管有一种不可抗拒的力量在起作用，但她温顺的灵魂就像一个顺从的孩子一样，随时准备服从。我曾听到她在醒来的那一刻说：『我必须走了！』或者说：『我不能去！我的脚被钉住了！松开我的脚吧！』 指的是她的双脚像被钉在十字架上的耶稣一样，始终保持着交叉的姿势。恢复意识后，她费了好大劲才把双脚分开。然后，她揉揉眼睛，在洒上圣水后完全清醒过来，划了个十字，并拿起她的念珠，如果在她神魂超拔时玫瑰念珠从她的手中掉下来的话，她会重新拿起她的念珠。
“She acknowledged to me once that this sudden returning to consciousness is most painful to her. It is as if in some unexpected way she had fallen among strangers who could neither understand her nor she them. When her friends attempt to relieve her at such moments, their assistance only adds to her pain.
「她曾经向我承认，这种突然恢复意识对她来说是最痛苦的。就好像她以某种出乎意料的方式落入陌生人当中，他们既无法理解她，她也无法理解他们。当她的朋友在这种时候试图帮助她时，他们的帮助只会增加她的痛苦。
" Again I requested the confessor to give his order in writing, and he dashed off the words: ‘Be obedient! rise !' — She was absorbed in ecstasy, on her head a double head-dress and a linen covering. The paper was laid upon it, she sighed and sat up on the instant. ‘What do you want？’ demanded Father Liraberg. ‘To get up ! Some one calls me,’ she answered. But when he took the writing from her head and bade her ‘Lie down ! ‘— she again became immovable. I kept the paper, and I am going to try its effect on her in Father Limberg's absence. “
「我再次请求神师以书面形式下达命令，他迅速写下：『听命！起来！』艾曼丽沉浸在神魂超拔之中，头上戴着双层头巾和亚麻布罩。神父写字的纸放在头罩上面，她叹了口气，立刻坐了起来。
林堡神父问道。『你想要做什么？』
『我要起来！有人叫我，』她回答。
但是当林堡神父从她的头上取下字并吩咐她『躺下！』她又变得一动不动了。我保留着那张纸，我要在林堡神父不在时，在她身上试试那张纸的效果。」
The confessor having given permission for the trial the Pilgrim made it some days later, as he himself tells us : — “This evening as she lay in ecstasy, her confessor absent, I laid the written order upon her breast, and as usual she instantly awoke.
几天后，神师批准了朝圣者的试验，正如朝圣者自己告诉我们的那样：「今晚，当她沉浸在神魂超拔中，她的神师不在时，我将书面命令放在她的胸前，她像往常一样立即醒了过来。
“To-day she swooned several times from pain. They gave her musk, which she invariably vomited, and then they rubbed her stomach with opium. Lying like a corpse she submitted to all. I was standing at some distance, distressed at her sufferings. At one time she inclined her head slightly to me. To all that her confessor said, she answered out of her deep swoon: ' Yes ! Yes!’ — In the midst of this deathlike state, she displayed the most touching obedience and resignation. The other day she said to me : ' I had very much to suffer last night ; but when I can suffer in peace, it is sweet ! Then it is sweet to think of God. One thought of God is more to me than the whole world. Remedies do me no good, I cannot endure them. Sometimes I am left to languish, and then again all sorts of things are tried on me; but this also must I bear ! ‘"
「今天，她因疼痛而晕倒了好几次。他们给她喂麝香，她总是吐出来，然后他们又用鸦片给她擦肚子。她像一具尸体一样躺在那里，对一切都逆来顺受。我站在不远处，对她的痛苦感到痛心。有一次，她把头微微偏向我，对于她的告解神师所说的一切，她从深深的昏迷中回答：『是的！是的！』在这如死一般的状态中，她表现出了最动人的听命和顺从。前几天她对我说：『昨晚我受了很多苦；但是当我可以平静地受苦时，它是甘饴的！当我想到天主时，痛苦更显得甘饴。对我来说，对天主的一个想念比想到整个世界都更重要。治疗对我没有好处，我不能忍受它们。有时我倍受煎熬，然后又在我身上尝试各种各样的试验；但这也是我必须承受的！』」
It was only by degrees that the Pilgrim understood the deep humility which seemed to have become a part of her nature. His journal says : “I expressed my desire of procuring an educated person possessed of simple piety and good judgment as a nurse for her. She began to cry like a child, saying that she herself had no education. I replied that she had misunderstood me, the qualifications I had mentioned were not wanting to her, and that it was for her own good I wished her to have such a companion. But she repeated the same words, until, at last, I grew a little impatient. I thought she misunderstood me. In a suppliant tone, she said : ‘I do not wish to offend you, I have not those qualifications ; but God is good to me!’”
这位朝圣者只是逐渐理解了这种深深的谦卑，这似乎已成为艾曼丽修女本性的一部分。朝圣者在日记中说道：「我表达了我的愿望，希望能找到一个受过教育、朴实虔诚、判断力强的人给她当护士。她开始像个孩子一样哭起来，说她自己也没有受过教育。我回答说，她误解了我的意思，她并不缺乏我所提到的条件，我希望她能有这样一个陪护是为了她好。但她还是重复着同样的话，直到最后，我有点不耐烦了。我以为她误解了我的意思。她用哀求的语气说：『我不想冒犯你，我没有那个资格；但天主常常恩待我！』」
As Brentano had tested the power of the priest's word, so now did he witness that of his blessing. He writes : "She said to me to-day : ' My bodily and spiritual sufferings and my frightful visions almost kill me. I am parched with thirst and I cannot move to get a drop of water. ‘ — At these words I presented her a drink, having first wet the rim of the glass with holy water, and she exclaimed : ' It is wine ! Wine from the garden of the Church!’
正如布伦塔诺检验了神父话语的权柄一样，他现在也见证了神父的祝福。他写道：「她今天对我说：『我的身体和精神上的痛苦以及可怕的神视几乎要了我的命。我口渴难耐，动弹不得，连一滴水都喝不上。她说这些话时我递给她一杯水，杯中的圣水在杯口刚一润湿她的嘴唇，她就惊呼道：『这是酒！来自教会花园的酒！』
"Once as I was sitting in her room whilst she lay in contemplation, she began to moan. I approached her with a glass that was standing near and which usually held holy water. I was alarmed at her livid paleness and I asked if she would have a drink. She shook her head and answered in a weak voice : ' A little fresh water blessed by the hand of the priest. There are two priests near, they possess the divine power, but they forget me whilst I languish. God wills that I should live upon blessed water. Ah ! will they let me die?’ — I ran to the Abbe Lambert's room close by and there, indeed, was her confessor whom we all thought absent. He blessed some fresh water which she drank saying: ‘I feel better !' — Then he said jestingly : Come with me in obedience ! ‘’ — She tried like a dying person to rise, but sank back swooning as the command had not been given seriously. The scene moved me deeply, yet I dared not say a word for fear of giving offence ; but the tears sprang to my eyes at the sight of her uncomplaining endurance of such trials.
「有一次，我坐在她的房间里，当她躺在床上进入默观时，开始呻吟。我拿着一个杯子走近她，杯子就放在她身边，里面通常装着圣水。她苍白的脸色让我感到震惊，我问她要不要喝一杯。她摇了摇头，用微弱的声音回答说:『我要一点被神父祝圣过的清水。附近有两个神父，他们拥有天主赋予的神圣权柄，但他们在我受煎熬的时候忘记了我。天主愿意我靠祝圣的水生活。啊！他们会让我死去吗？』我跑到附近的兰伯特神父的房间，她的神师确实在那里，我们都以为他不在。神父祝圣了一些清水，她喝了说：『我感觉好多了！』然后神父开玩笑说：『服从我，跟我来！』她像个垂死的人一样试图起身，但由于命令没有被认真下达，她又沉沉地倒下了。这一幕深深地打动了我，但我一句话也不敢说，生怕冒犯了神圣权柄；但看到她无怨无悔地忍受着这样的考验，我的眼泪夺眶而出。
“At another time, I heard her utter the following words : ‘How sad that the priests of our day are so neglectful of their power ; we might even say ignorant of what the sacerdotal benediction is ! Many of them hardly believe in it. They blush at a blessing as if it were a superstitious and antiquated ceremony, whilst some never reflect upon the power given them by Jesus Christ. When they neglect to give me a blessing, I receive it sometimes from God Himself; but as Our Lord has instituted the priesthood and imparted to it the power to bless, I languish with desire for it. The whole Church is but one body. All must be deprived of what one member refuses to bestow. '"
「还有一次，我听到艾曼丽修女说了以下的话：『我们这个时代的神父如此忽视他们的权柄，真是太可悲了；我们甚至可以说他们不知道什么是神圣的祝福！他们中的许多人几乎不相信祝福的力量。他们对祝福感到脸红，好像这是一个迷信和过时的仪式，而有些人从不反思耶稣基督赋予他们的权柄。当他们忽视给我祝福时，我有时会从天主那里得到祝福；但由于我们的主设立了圣秩圣事，并赋予神父主教祝福的权柄，所以我渴望得到神父的祝福。整个教会就是一个身体。当一名司铎拒绝赋予祝福，所有成员都会被剥夺。』」
The pilgrim had daily evidence of the above, and he was sorely tried whenever she called for blessed water in her confessor's absence. One day as she lay in a burning fever, her throat parched and dry, he went for a glass of fresh water which, with the best intention in the world, he blessed himself before entering the room. The invalid took it with a smile and the words : “Ah ! why are you not a priest ! " — And, to his amazement, she told him that she had seen him blessing it through the closed door. This made upon him a deep impression which was increased when he suddenly became aware that his inmost thoughts were read by her.
朝圣者每天都有上述的证据，每当艾曼丽修女在神师不在的情况下要求喝祝圣过的水时，朝圣者都感到非常痛苦。有一天，艾曼丽修女正在发烧，喉咙又干又渴，他去拿了一杯清水，怀着好心，在进屋前他自己祝福了这水。病人微笑着接过水杯，说：「啊！你为什么不是神父？」令他惊讶的是，艾曼丽修女告诉他，透过紧闭的房门她看到朝圣者在祝圣水。这给朝圣者留下了深刻的印象，当他突然意识到自己的内心世界被艾曼丽修女读懂时，这印象就更加深刻了。
Once whilst conversing with her, the thought occurred to him that she would, perhaps, soon die; and he remembered having read that a certain Pope had one of the hands of a person favored with extraordinary graces cut off — just at this point, she smilingly interrupted the conversation with the words : “You are thinking of my death, and you want to cut off my hand ! " — We find the following remarks in his journal : “Truly, this obviates the trouble of thinking ! It is very easy to make one's self understood by a person who not only reads one's soul, but who even anticipates the undeveloped thought ! "
有一次，朝圣者在与她交谈时，突然想到她可能不久于人世；他记得曾在书上读到过，某位教宗曾砍掉了一个拥有非凡恩宠的人的一只手——就在这时，她微笑着打断了谈话说：「你在想我的死，你想砍掉我的手！」我们在他的日记中，可以看到这样一段话：「真的，这就省去了思考的麻烦！若一个人不仅能读懂另一个人的灵魂，甚至还能预见未发展的思想，要这人理解另一个人是非常容易的！」
Soon there arose in the Pilgrim a desire to profit by the great grace conferred upon him of communicating with this privileged soul. He says : " I have seen her in prayer. Her wounded hands, the middle fingers of which ace always in pain, lay joined upon her breast and slightly curved inward. She seemed to smile, and her countenance wore the expression of one who both sees and speaks, although the lips and eyes were closed. The sight affected me. The blessed peace, the deep devotion of her childlike countenance awoke in me a keen sense of my own unworthiness, of my guilty life. In the silent solemnity of this spectacle, I stood as a beggar, and sighing I said in my heart: 'Thou pure soul, pray for me a poor, sinful child of earth who cannot help himself!'
很快，朝圣者就产生了一种渴望，希望能从与这个有特恩灵魂交流的巨大恩宠中获益。他说：「我看到艾曼丽修女在祈祷。她受伤的双手交叉在胸前，中指总是疼痛难忍，微微向内弯曲。她似乎在微笑，虽然嘴唇和眼睛都是闭着的，脸上却带着既能看见又能说话的表情。这幅景象深深地感染了我。她孩童般的面容所流露出的幸福的安宁和深深的虔诚，使我强烈地意识到自己的不配，意识到自己罪恶的一生。在这无声的庄严景象中，我像一个乞丐一样站着，叹息着在心里说「你纯洁的灵魂，请为我这个可怜的、罪孽深重的、无法自助的尘世之子祈祷吧！」
“I feel that I must stay here, that I must not leave this admirable creature before her death. I feel that my mission is here, and that God has heard the prayer I made when I begged Him to give me something to do for His glory that would not be above my strength. I shall endeavor to gather and preserve the treasures of grace that I have here before my eyes."
「我觉得我必须留在这里，在她死之前我不能离开这个令人钦佩的受造物。我觉得我的使命就在这里，当我恳求天主让我为祂的光荣做一些不会超出我的力量的事情时，天主俯听了我的祈祷。我将努力收集和保存我眼前的恩宠宝藏。」
This conviction becoming daily more profound, Brentano makes the following significant avowal: —The marvels that surround me, the childlike innocence, the peace, patience, and wonderful intuition of spiritual things I behold in this poor, illiterate peasant-girl, by whom a new world has been opened up to me, make me feel keenly the misery of my own life of sin and trouble, as well as the folly of the generality of mankind. I see in another light the value of perishable goods, and I shed tears of bitter repentance over my soul's lost beauty and innocence ! . ...
朝圣者的这一信念日渐深刻，他发表了如下重要的公开声明：我在这个贫穷的、不识字的农家女身上看到奇迹，她孩童般的天真，和平、耐心和对超性事物的奇妙直觉，她——艾曼丽修女为我打开了一个崭新的世界，让我深切地感受到自己生活在罪恶和烦恼中的悲惨，以及人类普遍性的愚蠢。我从另一个角度看到了易腐物品的价值，我为自己灵魂失去的美丽和纯真流下了痛悔的泪水！ . ...
"She went to confession to-day, fell into ecstasy as soon as it was over, and recited her penance with extended arms. I gazed in rapture on her holy expression. All that I have ever beheld in art or in life representative of piety, peace, and innocence, sinks into insignificance compared with her. On the approach of my next confession, I was seized with intense contrition and I commended myself to her prayers. She consoled me and sent me to the dear Mother of God. 'Ah !' she exclaimed, 'the dear Mother of God ! she knows us poor creatures well and she leads us to Jesus, her Child. what treasures of grace there are in the Church ! Be comforted ! We have in this treasure wherewith to be encouraged ."
「她今天办告解了，告解完后就陷入神魂超拔，张开双臂诵念她的补赎经。我全神贯注地注视着她圣洁的表情。与她相比，我在艺术和生活中看到的所有代表虔诚、和平和纯真的形象都显得微不足道。在我下一次告解临近时，我被强烈的痛悔所占据，我将自己托付给艾曼丽修女的祈祷。她安慰我，并把我送到亲爱的圣母那里。
「啊！」 她惊呼道：「亲爱的圣母！你非常了解我们这些可怜的人，你带领我们走向你的圣子耶稣。
然后她又对我说：请放心吧！教会里有多么宝贵的恩宠啊！在这个宝藏中，我们可以得到鼓励和安慰了...... 」
.... I feel again that the Church is for her something that I, in my blindness, cannot yet comprehend; and I ponder over all that I have here received, upon all that I have learned for the first time. I compare with it my past disorderly life, and a new longing for conversion is aroused in my soul. In this frame of mind, I penned a letter to her, telling her of my sadness and begging her prayers for my conversion. She received it kindly. I did not see her read it, but she knew well all it contained and, perhaps, much more besides ...... ....
我再次感觉到，教会对她来说是我这个盲目的人还无法理解的东西；我思考着我在这里所领受的一切，思考着我第一次学到的一切。我将自己过去无序的生活与之进行比较，一种新的皈依的渴望在我的灵魂深处被唤起。在这种心态下，我给她写了一封信，告诉她我的悲伤，并恳求她为我的皈依祈祷。她欣然接受了这封信。我没有看到她读信，但她很清楚信中的内容，也许还知道更多 ...... ....
“The kindness and confidence shown me by this privileged creature encourage me, do me the greatest good, for she is so truly, so sincerely Christian. None ever knew as she the misery of my soul, the enormity of my sins. I myself know them not as they really are; but she knows them, she weighs and measures with a clear-sightedness unknown to me. She consoles and helps me .
「这位天主特选的器皿，对我的善意和信任鼓励了我，给我带来极大的利益，因为艾曼丽修女是如此真实，如此真诚的基督徒。没有人像她一样知道我灵魂的痛苦，我罪孽的深重。我自己都不了解我罪的真实情况；但她了解，她以我所不知道的明察秋毫的眼光衡量它们。她安慰我，并帮助我。
"Now I understand the Church. I see that she is infinitely more than an assemblage of individuals animated by the same sentiments. Yes, she is the body of Jesus Christ who, as her Head, is essentially united to her, and who maintains with her intimate and constant relations. And now, too, do I see what an immense treasure of gifts and graces the Church has received from God who communicates Himself to men only in and by her."
「现在我理解了教会。我看到，教会远不止是一群具有相同情感的人的集合体。是的，教会是耶稣基督的身体，而耶稣基督作为教会的元首，本质上与教会结合在一起，并与教会保持着亲密而恒久的关系。现在，我也看到了教会从天主那里得到了多么丰富的恩宠和巨大宝藏，天主只在教会内并通过教会与人交流。」
These last remarks refer to a conversation held with the invalid in which she had unquestionably established the purity and truth of the Catholic faith. Ruled by false mysticism, which made him look upon the church “as a community of the children of God without distinction of outward profession, " Brentano had one day shortly after his arrival expressed himself in glowing terms “of brethren separated in body but united in soul, since all belong to the universal Church.” He was not a little surprised to receive the following grave and conclusive reply : “The Church is only one, the Roman Catholic ! And if there were left upon earth but one Catholic, he would be the one, universal Church, the Catholic Church, the Church of Jesus Christ against which the gates of hell shall never prevail."
最后这些话指的是朝圣者与艾曼丽修女的一次谈话，在这次谈话中，艾曼丽修女毫无疑问地确立了大公教会信仰的纯洁性和真理性。布伦塔诺被虚假的神秘主义所影响，将教会视为「天主儿女的团体，不分罗马天主教或其他基督宗教」，布伦塔诺在抵达后不久的一天用热情洋溢的言辞表达了自己是「与身体分离但在灵魂内连结的弟兄，因为所有相信耶稣基督的人都属于普世教会。」 他收到艾曼丽修女以下严肃而明确的答复时，他颇感意外：「教会只有一个，就是罗马大公教会！如果地球上只剩下一个天主教徒，他将是唯一的普世教会，大公教会，耶稣基督的教会，地狱之门永远无法战胜耶稣基督的教会。」
— When he objected that all that believe in Jesus Christ are sons of God, she replied: “If Jesus Christ declares that the children of God should love and honor Him as their Father, they should also call the dear Mother of God their mother and love her as their mother. The Our Father is for him who does not understand this, who does not do it, simply a vain formula; he is far from being a child of God." — Then, returning to the subject of the Church, she continued: " The knowledge of the greatness and magnificence of this Church in which the Sacraments are preserved in all their virtue and inviolable sanctity is, unhappily, rare in these our days, even among the clergy.
当布伦塔诺反对所有相信耶稣基督的人都是天主的儿女时，艾曼丽修女回答说：「如果耶稣基督宣布天主的儿女应该爱祂，尊祂为父，那么天主的儿女也应该称亲爱的圣母为母亲，爱她如母。《天主经》对不明白这一点、不照样做的人来说，只是一个空洞的公式；这些不信的人远非天主的儿女。」然后，她回到圣教会的话题，继续说道：「令人遗憾的是，在我们这个时代，即使是在神职人员中间，也很少有人了解罗马大公教会的伟大和壮丽，在这个教会里，圣事的所有美德和不可侵犯的神圣性都得以保存。」
It is because so many priests are ignorant of their own dignity that so many of the forget theirs and comprehend not the expression to belong to the Church! That no human power may ever destroy it, Almighty God has attached an indelible character to Holy Orders. Were there but a single priest on earth rightly ordained, Jesus Christ would live in His Church as God and Man in the Most Holy Sacrament of the altar; and whoever would receive this Sacrament, after being absolved by the priest, would alone be truly united to God.
正是因为如此多的神父对自己的尊严一无所知，以至于如此多的信徒忘记了自已的尊严，也不理解“属于教会”这个说法！为了使任何人类的力量都不能摧毁教会，全能的天主赋予了圣秩不可磨灭的特性。如果世上只有一位神父被合法地祝圣，耶稣基督就会以天主和人的身份生活在教会中，生活在祭坛的至圣圣事中；无论谁接受了这一圣事，在被神父赦免之后，就会与天主真正地结合在一起。
“It is something grand but, at the same time, something impossible without true interior light, without purity and simplicity of heart, to live in accordance with the faith of this Holy Church ; to celebrate with her the divine worship and thereby participate in the infinite treasure of grace arid satisfaction she possesses in the merits of her Divine Head; and, through His merits, to share in the blood of her innumerable martyrs, in the penance and sufferings of her saints, in the prayers and good works of the devout faithful. This treasure she communicates without diminishing to all in union with her, to all her true children. It is from it that she draws wherewith to satisfy the justice of God, to liquidate for the living as well as for the souls in purgatory, the debts which they themselves could never cancel. Every hour has its own particular grace ; he who rejects it, languishes and perishes.
「这圣事是伟大的，但同时，如果没有真正的内在光明，没有纯洁和单纯的心，就不可能按照这个神圣教会的信仰去生活；就不可能与神圣教会一起庆祝神圣的崇拜，从而参与到圣教会在神圣元首的功劳中所拥有的无限恩宠和赎罪的宝藏；并通过圣子的功劳，分享教会无数殉道者的鲜血，分享教会圣人们的补赎和苦难，以及虔诚信徒的祈祷和善功。教会将这份珍宝毫无保留地传达给所有与教会结合的人，以及教会所有真正的子女。教会从中得到了来赔补天主的公义的东西，为生者和炼狱中的灵魂偿清他们自己永远无法免除的债务。每个时刻都有其独特的恩宠；拒绝恩宠的人必受苦和灭亡。
As there is an earthly year with its seasons, an earthly nature with its creatures, its fruits and its peculiar properties; so also does there exist an economy of a higher order for the restoration of our fallen race. It has innumerable graces and means of salvation all linked together in the course of the spiritual year which, too, has its different seasons. Each year, each day, each hour ripens these fruits for our eternal salvation. The children of the Catholic Church that piously celebrate the spiritual year with its feasts and ceremonies, that regulate their life according to its prescriptions, that recite the holy Canonical Hours, alone are faithful laborers in the vineyard, they alone will reap abundant benedictions. It is sad to behold
如同地球上一年有四季，地球上的自然界有不同的生物、果实和特殊属性；同样，也存在着一种更高的秩序体系来恢复我们堕落的人类。在礼仪年的过程中，含有无数的恩宠和拯救的方法，也按照不同的瞻礼季节联系在一起。每一年、每一天、每一小时都有恩宠的果实成熟，为我们带来永恒的救赎。只有虔诚地庆祝瞻礼日和庆典，按照礼仪年的规定调节自己的生活，虔诚地诵读神圣的经文及时辰祈祷文的天主教会子民，才是葡萄园里忠实的劳动者，只有他们才能收获丰富的恩惠。令人痛心的是，在我们这个时代，很少有人能理解这种神圣的恩惠，并使他们的生活与教会礼仪年的精神相符。
But a day will come on which, conscience-stricken, they will at last comprehend what the ecclesiastical year is, with its feasts and seasons and days consecrated to God, its public and private devotions, its Canonical Hours, its breviary recited by priests and religious. It is the Divine Saviour Himself who abides with us in this order of things, who gives Himself to us at all times as food and victim, that we may become one with Him. How strikingly do not His untiring mercy and solicitude for us shine forth in the thousands of Masses in which the propitiatory sacrifice, His bloody death upon the cross, is daily renewed in an unbloody manner and offered for us to the Heavenly Father !
但总有一天，信友们会在良心的谴责下，终于明白什么是教会礼仪年，什么是瞻礼、庆节和献给上主的日子，什么是公开和私人的敬礼，什么是教会规定的祈祷时辰，什么是神父和修士们诵读的日课。这是神圣的救世主本人与我们同在，主随时将自己作为食物和祭品给予我们，使我们能与祂融为一体。在成千上万的弥撒中，祂的赎罪祭，祂在十字架上流血的死，每天都以不流血的方式重新为我们献上，并为我们献给天父，祂对我们永无止息的怜悯和爱是多么惊人啊！
This sacrifice of the cross is an eternal sacrifice, a sacrifice of infinite efficacy, unalterable and ever new. But men must profit by it in time which is finite and during which all things are taken into account. In accordance with the precept of the Son of God made man, this thrice holy Sacrifice shall be daily renewed until the account is filled up and the temporal existence of the world shall reach its term ; for it is Jesus Christ Himself who, by the hands of lawfully ordained priests (even were they otherwise unworthy) offers Himself to His Heavenly Father under the species of bread and wine for our reconciliation."
十字架的祭献是永恒的祭献，是具有无限功效的祭献，是历久弥新、永不改变的祭献。但是人们必须在有限的一生内，从中获益；在这期间，将一生中的一切功劳结合于这祭献中。根据天主之子成为人的信条，这十分神圣的献祭应每日更新，直到祭献达至圆满，世界暂时的存在达到其期限满了为止；因为是耶稣基督亲自通过合法祝圣的司铎之手（即使他们不配），以饼酒的形式，将自己献给天父，为使我们与天父的和解。」
When Sister Emmerich held such conversations with the Pilgrim, she profited by the opportunity to exhort him to prayer, to the practice of penance, to Christian charity, to self-victory and renunciation, and all in so simple and natural a manner that her remarks penetrated his soul less as words of exhortation than of consolation, or as the necessary consequence of what she had previously said and which he had recognized to be true.
当艾曼丽修女与朝圣者进行这样的谈话时，她利用这个机会劝告他祈祷、行补赎、克苦、行基督徒的爱德、战胜自我和舍弃自我，所有这些都是如此简单自然，以至于她的话语与其说是劝告，不如说是安慰，或者说是她之前所说的话的必然结果，而朝圣者已经认识到这是真的。
When unable to hold long conversations, she begged his prayers as a spiritual alms for herself or some intention recommended to her, or prescribed to him certain pious exercises, certain prayers, encouraging him to hope in God and thus unite himself more closely with the Church. She would use arguments like the following : — “We enjoy the goods left us by our parents and ancestors, but we forget what we owe them in return How they sigh for our gratitude ! How much they need our help ! They cry : ‘Suffer, pray, give alms for us ! Offer the Holy Mass for us ! ' "
当无法与朝圣者进行长时间的交谈时，艾曼丽恳求朝圣者为她祈祷，为她心中的某个意向祈祷，以作为精神上的帮助，或为朝圣者规定一些虔敬的操练，一些祈祷經文，鼓励朝圣者对天主心存盼望，从而使他自己与圣教会更紧密地结合。她的论点如下：「我们享受着父母和祖先留给我们的财富，却忘记了我们对他们的回报！他们多么需要我们的帮助！他们呼喊：『为我们受苦、祈祷、施舍！为我们求弥撒吧！』」
When he asked what he could do for his deceased parents, she advised him, besides prayers and alms -giving, to impose upon himself for a certain time determinate practices of self-renunciation, patience, sweetness, and interior mortification.
当朝圣者问艾曼丽修女能为他已故的父母做些什么时，艾曼丽修女建议他，除了祈祷和施舍之外，还要在一段时间内努力实践自我舍弃、忍耐、柔和、与内心的克己。
' "The Pilgrim could not, indeed, resist the force of Sister Emmerich's words. But there was one opinion dear to his heart and of which he scarcely wished to be disabused : viz., the possibility of practising piety, of being very agreeable to Almighty God even without actual and exterior union with the Church. He alleged as a proof of this that, numbers of non-Catholics are better than some Catholics living in communion with the Church, whose sad state in many countries he painted so eloquently that Sister Emmerich dared not reply. She saw plainly that her arguments would have no effect upon him at the time. One day she herself turned the conversation on this point:
朝圣者确实无法抗拒艾曼丽修女话语的力量。但有一个观点是他所珍视的，他几乎不希望被驳斥：那就是，即使与圣教会没有实际和外在的結合，也有可能虔诚地度信仰生活，也有可能合乎全能的天主的心意。为了证明这一点，他声称，有许多的非天主教徒比一些与教会共融的天主教徒更好，他如此雄辩地描绘许多国家的天主教徒的糟糕状态，以至于艾曼丽修女都不敢回答。艾曼丽清楚地看到，在当时她的辩论对朝圣者不会有作用。有一天，艾曼丽自己把话题转到了这一点上： '
“My spiritual guide has reproached me severely for having listened with too much complaisance to your eulogy of pious heretics. He asked whether I had forgotten who I ana and to whom I belong. He says that I am a virgin of the Catholic Church, consecrated to God and bound by holy vows ; I ought to praise God in the Church and pray with sincere pity for heretics. I know better than others what the Church really is, and I ought on that account to praise the members of Jesus Christ in the Church, His Body ; as to those who are separated from this Body and who inflict cruel wounds upon It, I ought to commiserate them and pray for their conversion.
「我的护守天神严厉地责备我，因我过于恭维您对虔诚的异教徒的讴歌。他问我是否忘记了我是谁？我属于谁？。他说，我是天主教会的贞女，献身于天主，受神圣誓言的约束；我应该在圣教会中赞美天主，带着真诚的怜悯为异端祈祷。我比其他人更了解圣教会的真谛，因此我应该赞美圣教会中耶稣基督的肢体，即他的身体；至于那些脱离这个身体并对其造成残酷伤害的人，我应该同情他们，并为他们的皈依祈祷。
In praising the disobedient, one participates in their faults ; such praises are not charitable, since true zeal for the salvation of souls is cooled by them. It is well for me that I have been reproved on this head, for we must not be too indulgent when there is question of things so holy. I, indeed, behold many good people among heretics who inspire me with great compassion , but I see, also, that they are children whose origin dates back no further than their own times. They are drifting about without helm or pilot, and they are incessantly splitting up into parties one against the other. A movement toward piety which at times affects them, emanates from the Catholic stock to which they formerly belonged ; but it is soon counteracted by another in an opposite direction, a spirit of ignorance and indocility which urges them to rise in rebellion against their common Mother.
因为在赞美忤逆者的时候，人们也参与了他们的过错；这样的赞美是不仁慈的，因为真正拯救灵魂的热情会因此而冷却。在这个问题上，我受到了责备，这对我来说是件好事，因为在涉及如此神圣的事情时，我们不能过于放纵。在异教徒中，我确实看到了许多善良的人，他们让我产生了极大的怜悯之心，但我也看到，他们没有起源，他们的起源不超过他们自己的时代。在没有舵手或领航员的情况下他们四处漂泊，不断分裂成各派，互相攻击，彼此对立。有时一种影响他们虔诚的运动，源于他们以前所属的天主教群体；但这种运动很快就会被另一种相反的运动所抵消，一种无知和不驯服的精神促使他们起来反抗他们共同的母亲。
They are eager to practise piety, but not Catholicity. Although they pretend that ceremonies and lifeless forms are of no importance, and that Almighty God must be served in spirit and in truth, yet do they obstinately hold to their own forms which are in reality dead, to forms of their own invention, which are in consequence ever changing. These forms are not the result of internal development, a body animated by a soul ; they are mere skeletons. It is for this reason that they who practise them are infected with pride and cannot bend their necks to the yoke. How, in truth, could they possess humility of heart, they who are not taught from their infancy to humble themselves, who confess not their sins and their miseries, who are not accustomed, like the children of the Church, to accuse themselves in the Sacrament of Penance before the representative of God ?
异教徒渴望实践虔诚，而不愿信仰天主教。虽然他们自称仪式和毫无生气的形式并不重要，必须以心神和真理侍奉全能的天主，但他们却固执地坚持自己的形式，而这些形式实际上是死的，是他们自己发明的形式，因此这些形式是不断地变化的。这些形式并不是内在发展的结果，也不是由灵魂驱动的躯体，它们只是骷髅而已。正因为如此，他们才会被傲慢所感染，无法服从圣教会的规则。事实上，他们从孩提时代起就没有受过谦卑的教育，没有忏悔自己的罪过和因罪带来的苦难，没有像圣教会的孩子们一样习惯于在告解圣事中，在天主的代表面前告明自己的罪，他们怎么会有谦卑之心呢？
Behold, then, why I see even in the best among such people only defects, presumption, obstinacy, and pride. The only heretics that are not in a positively dangerous position, are they who, wholly ignorant of the Church out of which there is no salvation, practise piety as far as they know how ; but as soon as God gives them the least doubt, they should regard it as a call from Heaven and seek to know the truth. Heretics become members of the Church by holy Baptism, if validly administered. They live only by the Church and have, in point of spiritual nourishment, only what falls to them from the Church ; but they do not sit at table with the children of the house, they are outside insulting and boasting, or dying of starvation. When in vision I behold baptized heretics returning to the Church, they appear to come in through the walls before the altar and the most Blessed Sacrament; whilst the non -baptized, Jews, Turks, and Pagans, are shown to me as entering by the door."
那么，看吧，为什么在这些人中，即使是最优秀的人，我也只能看到缺陷、妄自尊大、固执和骄傲。唯一没有处于绝对危险境地的异教徒，是那些完全茫然不知在天主教会之外没有救恩的人，是那些尽他们所知实践虔诚的人；但只要天主给他们一点怀疑，他们就应该把这內心的怀疑当作是上天让他们寻求认识真理的召唤。异教徒可以通过圣洗圣事成为圣教会成员，如果他的圣洗是有效施行的。他们只应靠圣教会而生活，在灵性滋养方面，他们只应接受来自圣教会的给与；然而他们不和圣教会的子女坐在一起，他们在教会外面侮辱和自夸，或者死于灵性的饥饿。当我在神视中看到受洗的异端回到圣教会时，他们似乎从祭台和圣龛前的墙壁穿进来；而未受洗的犹太人、土耳其人和异教徒，回到教会时，我看到他们是从教堂的门进来的。」
One day she expressed her thoughts by means of the following symbolical picture.
"I beheld two cities, the one on the right, the other on the left. A beautiful avenue of flowering trees led to the city on the left ; but the flowers fell to the ground one after another, no fruit was to be seen. My conductor said to me : ' Notice how much poorer this new city is than the old one on the right.' The city itself was full of windings and streets, but all within was dead. Then my conductor drew my attention to the old city on the right. In many parts it presented a more irregular and dilapidated appearance than the other ; but all around arose magnificent trees covered with fruit. In it there were no poor, save those who neglected to gather the fruit or take care of the trees, which were of great age and rose majestically to heaven. The trees on the left appeared neglected, their branches broken, and the fruit fallen ; but on the right, they were healthy, vigorous, and laden with fruit."、
有一天，艾曼丽通过下面这幅象征性的图画表达了自己的想法。「我看到两座城市，一座在右边，另一座在左边。一条美丽的林荫道通向左边的城市，但是花儿一朵接一朵地落在地上，一个果子也看不到。我的护守天神对我说：『注意看，这座新城比右边的老城穷多了。』城市本身到处都是蜿蜒曲折的街道，但里面全是死气沉沉的。然后我的护守天神让我注意右边的老城。这座老城的许多地方都比另一座城市更不规则、更破旧，但周围都是长满果实的参天大树。这里没有穷人，只有那些疏于采摘果实或照料树木的人，这些树木树龄已久，高耸入云。左边城市的树似乎无人照管，树枝折断了，果实掉落了；而右边的树却很健康，生机勃勃，果实累累。
The Pilgrim was still more disconcerted when he saw how uncompromisingly Sister Emmerich condemned the false mysticism of Boos and Gossner, their secret practices and their adherents. As she herself had once been looked upon as a clairvoyant by the supporters of mesmerism, so now in the early stage of his acquaintance with her, the Pilgrim was tempted to see in her an illustration of his pet mysticism ; but a closer study of her demeanor, her purity of faith, her respect for ecclesiastical authority soon led to a more just appreciation. One day he spoke warmly in praise of the sect. She replied : “Yes, I know Gossner. He is abominable to me ! he is a dangerous man ! The hard, obstinate Boos, too, is abhorrent to me ! It would take a great deal to save him." The Pilgrim then spoke of Marie Oberdorfer, one of the foremost in the circle of false mystics, as of a woman highly favored by Heaven, and lie
当朝圣者看到艾曼丽修女毫不妥协地谴责布斯和戈斯纳的虚假神秘主义、他们的秘密信奉和他们的追随者时，他更加感到不安。正如艾曼丽自己曾经被催眠术的支持者视为通灵者一样，在朝圣者与艾曼丽的相识之初，朝圣者很想在艾曼丽身上看到他钟爱的神秘主义的一个例证；但他仔细研究艾曼丽的举止、她纯洁的信仰、以及对圣教会权威的尊重，很快他就对艾曼丽有了更公正的评价。一天，朝圣者热情地称赞这个教派。艾曼丽回答说：「是的，我知道戈斯纳。他对我来说是可憎的！他是个危险的人！强硬、固执的布斯对我来说也是可恶的！拯救他需要很大的努力。」然后朝圣者谈到玛丽．奥伯多弗（Marie Oberdorfer），她是伪神秘主义者圈子中的佼佼者，就好像是一位深受上天眷顾的女人，她的谎言是以她非常尊敬的一位神职人员的观点为依据的。
Sister Emmerich suddenly exclaimed: “Enlightened ! What is that?" and upon his explaining that it meant light for the understanding of the Holy Scriptures, she replied: "Such light as you speak of is of no account, but great is the grace of the true children of the Church ! They alone, by their sincere and obedient confession of the only true Catholic faith, by their living communion with the visible Church, are on the right road to the Heavenly Jerusalem. As to those who presume to revolt against the Church and her spiritual authority, who pretend that they alone possess understanding, who call themselves ‘the communion of saints,' they have no real light, for they are not of the faithful ; they wander, separated from God and His Church. I behold even among the best of them, neither humility, simplicity, nor obedience, but only pride, frightful pride. They are terribly vain of the separation in which they live.
艾曼丽修女突然惊呼道：「启蒙！那是指什么？」当朝圣者解释说这意味着使人理解圣经之光明时，艾曼丽回答说：「你所说的这种光是微不足道的，教会真正的孩子们的恩宠才是伟大的！只有他们真诚和顺从地承认唯一真正的天主教信仰，通过他们与有形圣教会的活泼地共融，才能走上通往天上耶路撒冷的正确道路。至于那些妄图反抗圣教会和圣教会属灵权柄的人，假装只有自己拥有理解力，自称为『诸圣相通』的人，他们没有真正的光照，因为他们不是忠实的信徒；他们流浪在外，与天主和祂的圣教会分离。我看到即使是他们中最优秀的人，既没有谦卑、单纯，也没有服从，只有骄傲，可怕的骄傲。他们对自已与圣教会分离后各自有自已的宗派感到骄傲。
They speak of faith, of light, of living Christianity, but they contemn and outrage the Holy Church in which alone light and life should be sought. They exalt themselves above the ecclesiastical power and hierarchy, paying neither submission nor respect to spiritual authority ; they presumptuously pretend that they comprehend everything better than the heads of the Church, better than her holy Doctors ; they reject good works but, at the same time, are eager to possess perfection, they who, with all their so-called light, deem neither obedience, nor mortification, nor penance, nor disciplinary rules necessary. I see them straying ever further and further from the Church, and I see of how much evil they are productive."
他们大谈信仰、光明、活生生的基督教，却蔑视和侮辱神圣的教会，而只有圣教会才是我们寻求光明和生命的地方。他们把自己凌驾于圣教会权力和等级制度之上。对属神的权柄既不顺服，也不尊敬，他们妄自尊大，自以为比圣教会的领袖，比圣教会的圣师更了解一切；他们拒绝好行为，但同时又渴望拥有完美，他们以所谓的光明，认为既不需要服从，也不需要克己，不需要告解，也不需要补赎，也不认为纪律规则是必要的。我看到他们离教会越来越远，我看到他们制造了多少邪恶。」
As the Pilgrim was shocked by her severe condemnation, which grated harshly upon his own opinions, she returned, again and again, to the same subject : —
“I always see these ‘Illuminati’ in a certain connection with the coming of Antichrist ; for, by their secrets, by their injustice, they forward the accomplishment of that mystery of iniquity. ”
朝圣者被艾曼丽严厉的谴责震惊了，这严厉的谴责对他自己的观点造成了严重的冲击，艾曼丽一次又一次地回到同一个话题上：「我总是看到这些『光明会』与敌基督的到来有某种联系；因为，通过他们的秘密，通过他们的非正义，使罪恶的阴谋几乎得逞。
［经文〈得后 2：7〉：罪恶的阴谋已经在活动，只待这阻止者一由中间除去。］
Brentano dared not contradict her words, but it was long before he fully understood that they attacked false mysticism in its very essence. No errors entail consequences so disastrous as that pride of intellect which impels men to aim at union with the Divinity apart from the painful road of penance, without the practice of Christian virtue, and with no other guide than that interior sentiment which they regard as an infallible sign of Christ's workings in the soul. “Christ for us ! Christ in us ! " such is the watchword of these sectaries. They reject the decisions of the Church, they shake off the yoke of faith and the Commandments, and they level every barrier between them and the baneful influence of their theories.
布伦塔诺不敢反驳艾曼丽的话，但很久以后他才完全明白，这些话评击的是虚假神秘主义的本质。没有哪种错误所造成的后果比理智的骄傲更具有灾难性，这种骄傲驱使人们离开痛苦的苦修之路，不去践行基督徒的美德，只以内心的情感为指引，追求与天主的结合，而他们却把这种情感视为基督在灵魂中运作的不容置疑的标志。「基督为我们！基督在我们内！」这就是这些教派的口号。他们拒绝圣教会的决定，甩掉信仰和诫命的枷锁，铲除与他们的理论的有害影响之间的一切障碍。
Brentano had not, indeed, fully accepted these teachings, but he had looked upon them favorably, and their pet expressions, “Spirit, Love, Light, Way to God, Dwelling in God, Operations of God, the Word of God in us, etc.," held out to him the possibility of attaining their end in the sweetest and easiest way. But in the vicinity of this true servant of God, his delusions vanished. With all the energy of his soul, he now began to cultivate that pure, strong faith which he saw to be the fundamental principle, the essential element whence she herself drew the strength to accomplish the work assigned her.
事实上，布伦塔诺并没有完全接受这些教义，但他对这些教义持赞许态度，而且这些教义中的「圣神、爱、光、通往天主的道路、住在天主内、天主的行动、天主的话语在我们内…等等」以最亲切和最简单的方式向他展示了达到皈依目的的可能性。但是，在这位真正的天主之仆身边，他的错觉消失了。现在，他开始用灵魂的全部能量培养纯洁而坚定的信仰，在他看来，这种信仰是最基本的原则，艾曼丽自己就是从那里汲取力量去完成天主分配给她的工作的。
On October 22d, Bishop Sailer and Christian Brentano arrived in Diilmen. Clement, at first, thought of returning with them to Berlin; but he yielded finally to Sister Emmerich's advice to remain a while longer to continue the work of his spiritual regeneration.
10 月 22 日，赛勒主教和克里斯蒂安．布伦塔诺抵达杜尔门。克莱门特起初想和他们一起返回柏林。但他最终还是听从了艾曼丽修女的建议，要多留一段时间，继续他的灵性重生工作。
"God is good to me ! “he exclaimed gratefully. "Sister Emmerich does wonderful things for me. I have become her disciple!" He truly desired to treat her as his spiritual teacher, to be most submissive to her; but we shall soon see how often his resolution was broken. As his position, attainments, and mental endowments were superior to the invalid's surroundings, so also was his appreciation of her and her extraordinary gifts clearer and more elevated. Eager not to lose a word that fell from her lips, particularly when in vision, he regarded as time lost every moment not devoted to himself and such communications.
「天主对我真好！」布伦塔诺感激地叫道。「艾曼丽修女为我做了很多奇妙的事。我成了她的门徒！」他真想把艾曼丽当作自己的灵修导师，对艾曼丽非常顺从，但是我们很快就会看到他的决心是多么频繁地被打破。由于他的地位、学识成就、和心智天赋优于艾曼丽周围的人，因此，他对艾曼丽和她非凡的恩惠有更清晰更崇高的赏识。他渴望不错过从艾曼丽口中说出来的每一个字，尤其是在艾曼丽的神视中，他认为若不专注这种交流的每一个时刻，那都是在浪费自已的时间。
He aimed at deriving the greatest possible advantage both for himself and others, and consequently the crowds of sick and poor who claimed her aid, the time devoted to the direction of the little household — all annoyed him, all grieved his impulsive nature, little used to contradiction. The doctor no longer dared ask advice about his patients, the confessor speak of his spiritual duties, or the Abbe entertain her with his infirmities ; Gertrude must be removed, the door must be closed to the few visitors from Flamske; and, above all, her old companions of Agnetenberg must be denied admittance, in order that nothing might divert her from the one great object — the Pilgrim and the communication of her visions.
布伦塔诺的目的是为自己和他人争取最大的利益，因此，那些向艾曼丽求助的病人和穷人，艾曼丽花在管理这个小家庭上的时间------这一切都使他恼火，都使他那冲动的、不习惯矛盾的天性痛苦，他很少能利用这些矛盾来修德。于是医生不敢再向艾曼丽询问病人的情况，告解神师不敢再谈论自己的宗教职责，兰伯特神父也不敢再向艾曼丽诉说自己的病痛；格特鲁德必须搬走，对少数几个从弗拉姆克的访客必须关上大门；最重要的是，艾曼丽在阿涅滕贝格修道院的老伙伴们必须被拒之门外，这样艾曼丽才不会偏离一个重要的目标——朝圣者与艾曼丽的神视的交流。
His intention seemed to him most laudable, his demands most just. He assured her with tears that he would willingly employ his intellect, spend his life itself in making known to the world the wondrous favors Almighty God had bestowed upon her, His chosen instrument of mercy. All Sister Emmerich's tact was unavailing to restore harmony between her friends and this impatient, requiring man, unaccustomed to self control. No other remedy could be devised than that of his temporary withdrawal from Diilmen ; and, accordingly at her earnest request and on the assurance of a gracious reception at some future day, Brentano left the little city, Jan., 1819, to be absent until the following May. It, was long, however, before he attained that liberty of soul necessary to fulfil the task allotted him by God.
在朝圣者看来，他的意图是最值得称赞的，他的要求是最公正的。他流着泪向艾曼丽保证，他愿意用自己的智慧，用自己的一生，向世人展示全能的天主赐予艾曼丽修女——天主所拣选的仁慈工具——的奇妙恩宠。艾曼丽修女使出了浑身解数也无法让她的朋友们与这个急躁、要求过高、不善于自我控制的人恢复和谐。最后除了让他暂时离开杜尔门之外，别无它法；因此，在艾曼丽恳切的请求下，并保证将来某一天会受到热情接待的情况下，布伦塔诺于1819年1月离开了这座小城，一直到次年5月。然而，过了很久，布伦塔诺才获得了完成天主分配给他的任务所必需的心灵自由。
