CHAPTER XXXI.

Sister Emmerich's Life After the Investigation. — Her Surroundings.   — The Abbe Lambert. — Her Sister Gertrude.

第三十一章

艾曼丽修女调查后的生活 —— 她的环境、兰伯特神父、她的亲妹妹格特鲁德。

To   appreciate the closing years of Sister Emmerich's life, her relations with   the outer world must be understood; for without this it would be impossible   to comprehend a life whose most insignificant incidents were disposed by   Divine Providence for the highest ends. The smallest events in such a life,   though in appearance the veriest trifles, are of the greatest importance. It   was in the midst of the ordinary occurrences of daily life that Sister   Emmerich was to accomplish her mission and thereby attain sanctity.

要欣赏艾曼丽修女生命的最后几年，必须了解她与外面世界的关系； 因为如果没有这一点，就不可能理解这样一种生命，这生命中微不足道的事件都被天主上智安排用于最高目的。这些生活中最小的事件，虽然表面上是最琐碎的小事，但实际上却是最重要的。正是在日常生活的平凡事件中，艾曼丽修女要完成她的使命，从而达到圣德的顶峰。

Called   to labor for the Church in tribulation, her outer life must be in conformity   with her task. Her position had never yet been regulated by her own choice;   it had ever been subject to direction from on high and, consequently, in   itself a source of virtue and merit. They who influenced her outer life had   not been chosen by her, they had been gathered around her by causes which   sprang not from human foresight.

她在患难的時代被召为教会补赎，她的外在生活必须与她圣召的任务相一致。她的生活处境从来不由她自己的选择决定的，都是一直服从天主上智的安排，因此，这本身就是圣德和功绩的源泉。那些影响她外在生活的人，也不是由她选择的，这些聚集在她身边的人，并非出于人的深谋远虑。

Let   us first consider the effect produced on her life by the stigmata, whose   supernatural origin had been undeniably established by the ecclesiastical   investigation. Whilst in the cloister, she had been able to conceal the   bloody effusions of the crown of thorns from the distrustful curiosity of her   companions, for it did not enter into the divine economy to disclose at that   time the mystery of God's wonderful ways over His servant. It had, therefore,   been allowed her to feel the pains, but not to bear in her person the visible   marks of her Saviour's Wounds. Without a miracle of divine power, she could   not have endured those excruciating tortures a single instant; but, thanks to   this assistance, she had become so incorporated with the nature of the vine   that, like the branch around its support, she began to adapt herself to the   form of the cross.

让我们首先考虑圣伤对她生活的影响，教会的调查已经无可否认地证实了圣伤来源于超自然。当她在修会里的时候，她能够把茨冠渗血隐藏起来，不让其她的修女们因好奇而猜测圣伤的来源。因为在当时，天主还没有揭示祂自己的计划，天主在祂忠仆身上所显的圣伤还没有明显的痕迹。因此，那时允许她感受痛苦，但不在她身上留下救世主身上的圣伤。 如果没有天主大能的奇迹，她一刻也无法承受这种极度的折磨；但是，多亏了天主的恩宠之帮助，她已经融入了葡萄树的本质，就像葡萄的枝条围绕着支撑它的树干一样，她开始适应十字苦架的形状。

Whether sitting or lying, her feet   involuntarily crossed one over the other as closely as those of a crucifix.   When recalled suddenly from ecstasy by her confessor and unable to rise as   quickly as obedience prompted, she would exclaim beseechingly: “O I cannot! I   cannot! Unbind me! I am nailed. " The palms of her hands were pierced   through and through, the middle fingers arose above the others in an   unnatural position, and it cost her intense pain to make use of them. But   scarcely had she left the obscurity of her humble cell to enter an   unsympathizing world, than the exterior signs manifested themselves! Might   she not, poor, sick, abandoned as she was, have hoped that her expulsion from   the convent would, at least, have formed the culminating point of her   sufferings!  Not so! Now began a life compared with whose austerity and   sublimity, all that she had hitherto endured sinks into insignificance.

无论是坐着还是躺着，她的双脚不由自主地交叉在一起，就像十字苦架上呈現一样。 当她从神魂超拔中突然被告解神父唤醒时，她不能立刻顺从的起身，她会哀求地喊道：「啊，我不能！ 我不能 ！ 解开我！我被钉住了。 」她的手掌被刺穿，中指以不自然的姿势高于其他手指，使用手指会让她感到剧痛。可是，一旦她从那默默无闻的修院小房间里出来，进入到一个无情的世界里，她身上的种种迹象就立刻显现出来了！难道贫穷、生病，被人遗弃，且被逐出修道院，不是至少已使她的痛苦达到顶点了吗！不！还没有！现在她开始了一种新的受苦的生活，与之相比，她在修院所忍受的一切都显得微不足道了。

There was still one desire cherished   in that poor, suffering heart, and that was to serve the venerable priest,   her benefactor and friend, the only human support ever vouchsafed her. He had   remained with her at Agnetenberg until, forced to leave, they had both found   a miserable lodging with a widow named Roters. In him she honored not only   her friend and protector, but a confessor of the faith whose fidelity had   condemned him to poverty and exile. The Abbe Lambert was the only one who   treated her kindly during her life in the convent, the only one to whom she   could make known her sorrows.

在艾曼丽这颗可怜而痛苦的心中仍然怀有一个愿望，那就是为可敬的神父、她的恩人和朋友服务，这是她从人间得到的唯一支持。兰伯特神父一直和她一起住在阿格内滕贝格，直到被迫离开，他们都在一个名叫罗特斯的寡妇那里找到了一个可怜的住处。在兰伯特神父身上，她不仅尊敬神父为她的朋友和保护者，而且尊敬他为一位信仰内的神师，兰伯特神父的忠诚使他自己陷入贫困和流放。他是艾曼丽在修院生活中唯一善待她的人，也是艾曼丽唯一可以诉说悲伤的人。

When at an early hour he went to the   sacristy to prepare for Mass, she used to tell him of the directions received   in vision the night before for her   mission of suffering during the   coming day, beg his prayers, and gratefully treasure up his words of   encouragement and consolation. They were the most precious boon she had ever   received from any living creature ; they were what even her angel himself   could not afford her. Her heart beat and suffered as sensitively as other   human hearts and for it, as for others, the comforting words of a friend were   a sweet relief, an essential need.

当神父一大早去圣器室准备弥撒时，艾曼丽常常把前一天晚上在异象中得到的指示告诉神父，她要在第二天开始受苦的使命，请神父为她祈祷，并感激地珍藏神父鼓励和安慰的话语。这是她从活着的人那里得到的最宝贵的裨益；这些是连她的护守天神都无法提供的。她的心像其他人的心一样敏感地跳动着，承受着痛苦。对她来说，朋友安慰的话语是一种甜蜜的慰藉，一种必不可少的需要。

And still more — this poor nun had   even received alms from the poor priest He knew that what she earned by her   sewing ordinarily went to the Superioress, and that her trifling wants were   not provided for in return. Sometimes the kind old man would bring her a   little piece of white bread which she had leave to take, pleased with the   thought that from the hand of him to whom she was indebted for a more   frequent reception of the Holy Eucharist, she received likewise the support   of her natural life.

更何况，这个可怜的修女甚至还接受过这个贫穷神父的施舍。兰伯特神父知道，艾曼丽缝纫挣来的钱，通常都给了院长姆姆，而修院并没有回报以满足她微不足道的需求。有时，好心的老神父会给她带来一小块白面包，让她带走，她满心欢喜地想到，不但从他的手上经常领受圣体圣事，同样也从这手上得到了自然生命的支持。

The hope of making some little return   for his kindness by her faithful service, was not to be realized. Her state   not only rendered her incapable of such duties, but even exacted the   charitable services of others, and her ecstasies were frequent and   irresistible. The Abbe had often found her kneeling rigid and immovable,   apparently lifeless. But he had never dared to recall her by a command given   by virtue of his priestly authority; and consequently, her raptures had   become day by day more frequent and prolonged. His only anxiety had been to   conceal them from all around and keep this chosen soul in happy ignorance of   her state.

她本来希望用自己忠信的服务来回报神父的好意，但这个希望是不可能实现的。她的状态不仅使她无法履行这些职责，甚至还需要其他人的爱心服务，她的神魂超拔频繁且无法抗拒。神父经常发现她的跪姿僵硬不动，显然毫无生气。但神父从来不敢以他的司祭权柄下达命令唤醒她。结果，她的神魂超拔一天天变得更加频繁和持久。神父唯一担心的就是要将这事瞒着周围的人，好让这个被拣选的灵魂对自己的状态保持快乐的无知。

To maintain her in humility and divert   her thoughts from these wonders, met but in the lives of the saints, he had   absolutely refused to receive any communication from her on the subject,   saying shortly: "Sister, it's nothing! it's nothing! it's only a dream”   — His infirmities made him long for repose, and he earnestly hoped that his   last days in a strange land might not be troubled by fresh annoyances. The   first sight of her bleeding stigmata had afflicted him deeply, but he   consoled himself with the thought that they would disappear in the evening,   or at least that they might be kept secret. Soon, however, was the good old   man disabused. The wounds did not disappear, and it added not a little to the   poor victim's sufferings to be obliged to sustain the courage of her kind father   and friend whilst struggling herself to bear up against her own torrent of   affliction.

为了使艾曼丽保持谦逊，使她不去想那些圣人生活中遇到的奇迹话题，兰伯特神父转移她的思绪，他绝对拒绝接受艾曼丽关于这个话题的任何交流，而只简短地说：「修女，这没什么！这没什么！这只是 一个梦！」身体的虚弱让兰伯特渴望休息，神父衷心希望在异国他乡生命的最后时光不要再被新的烦恼所困扰。第一眼看到艾曼丽流血的圣伤，他就深感痛苦，但他安慰自己说，印痕会在晚上消失，或者至少可以隐藏。然而，很快，这位好心的老人就醒悟了。圣伤并没有消失，反而给可怜的补赎者增加了不少痛苦，艾曼丽修女不仅要努力承受自己接踵而至的痛苦，还要向善良的兰伯特神父给出更多的鼓励、支持和勇气。

No event of her life had cost her so   much as the appearance of her marvellous signs. As Lidwina of Schiedam, eaten   up by worms and putrefaction, served Almighty God for over thirty years as an   instrument of expiation for the Church, so now did the stigmatisee of Dulmen   bear in her person the marks of Redemption for the same end. Lidwina, too,   had received their imprint ; but her other expiatory sufferings effaced, in a   measure, from the mind of the beholder the impression they would otherwise   have produced. Sister Emmerich's stigmata were precisely the cause of her   being drawn from her retirement and exposed to the public gaze. At the time   in which she lived, such wounds and sufferings as those of Lidwina could not   have been patiently endured by the scoffers at whatever bore a supernatural   character.

在她的一生中，没有任何一件事件能像她奇妙的圣伤出现那样，让她付出如此巨大的代价。正如希丹的李维娜，她的身体被蠕虫和腐烂吞噬，以作为教会的赎罪工具，事奉全能的天主达三十多年。现在，杜尔门的圣伤者艾曼丽，她的身上也带着救主耶稣五伤的印记，以达到同样赎罪的目的。李维娜身上也留下耶稣的五伤，但李维娜其他补赎的痛苦在一定程度上淡化了旁观者对五伤的印象。而艾曼丽修女的五伤正是由于被逐出修院后才暴露在公众的视线中的。在艾曼丽修女生活的那个时代，像李维娜那样的圣伤和痛苦，在那些嘲笑具有超自然特征的人的眼中是无法忍受的。

Sister Emmerich's miraculous wounds   exerted an influence both internally and externally, in consequence of which   the circulation of blood seemed to be entirety changed from the natural   course, each wound being a centre to and from which the currents flowed. Its   very pulsations seemed changed or, as it were, multiplied, being detected as   sensibly at her finger ends as at her wrists. Her hands were pierced through   and through, the wounds of her feet were formed on the instep and ran along   the soles, and that of her side took an upward direction, as if made by a   thrust from below. When they opened and the air blew on them, it cut through   like a sharp knife or a scorching flame and caused unspeakable suffering to   the poor invalid ; for this reason she usually kept her hands wrapped in soft   linen.

艾曼丽修女奇迹般的伤口对身体内部和外部都产生了影响，其结果是血液的循环似乎完全改变了自然的轨迹，每一处伤口都是一个中心，血液流进和流出的中心，血液的搏动似乎发生了变化，或者说是成倍增加，在她的手指末端和手腕处都能感觉到。她的双手被刺穿，脚底的伤口在脚背上形成,并延伸到脚底，而她肋旁的伤口则是朝上的，仿佛是由下面刺入一样。当这些伤口裂开时，空气吹在伤口上时，就像被锋利的刀子或灼热的火焰切穿一样，给可怜的病人带来难以形容的痛苦；为此，她通常将双手裹在柔软的亚麻布中。

After years of duration they were as   fresh, as sharp, as free from purulent matter as on the first day of their   appearance.

Dr. Wesener reports the following,   Friday, Sept. 8, 1815:—

圣伤持续多年，和出现的第一天一样新鲜、边缘清晰、没有化脓。

1815 年 9 月 8 日，瞻礼六（周五），韦塞纳医生报告了以下内容：

 “l found the invalid exceedingly   weak but cheerful, her hands and feet bleeding. The wounds on the back of the   hands are round and about as large as a small coin, the edges slightly puffed   up, but without inflammation. One thing that seemed to me remarkable, though   perhaps of little importance to any but a physician, was a slight excoriation   at the lower joint of the right fore-finger. This excoriation was inflamed   and a purulent liquid had collected under the epidermis in three different   places. I asked if she had scratched it with a needle, and she told me that   the day before, whilst wiping a tumbler, she had broken the rim and scratched   her finger with it. Her skin is easily inflamed and inclined to suppuration.   Let science bring this fact to bear on the unchanging condition of her   wounds."

「我发现病人非常虚弱，但很愉快，她的手和脚都在流血。手背上的伤口是圆形的，大约有一个小硬币那么大，边缘微微肿起，但没有发炎。在我看来，一件值得注意的事情是右手食指下关节处有轻微的割伤，尽管这件事对医生以外的任何人来说也许无关紧要。这个表皮发炎了，在三个不同的地方，表皮下聚集了一种化脓的液体。我问她是不是用针划的，她告诉我，前一天她擦玻璃杯时，把杯子的边缘弄破了，还把手指划伤了，她的皮肤很容易发炎，容易化脓。让科学将这一事实与她的圣伤无变化不发炎的状况联系在一起解释吧。

Dr. Wesener looked upon the above, as   we may infer from his concluding remark, as an evident proof of the   supernatural character of the invalid's stigmata; another very striking one   is afforded by their bleeding only on certain days of the ecclesiastical   year. Their effusions were not confined to Fridays which would make them fall   on fixed and recurring intervals; they happened on all movable feasts   commemorative of the Sacred Passion, independently of the invalid's personal   dispositions. Sometimes the only intimation she had of the approach of such a   feast was from the increased sufferings in her wounds.

有超自然特征的明显证据；另一个非常引人注目的是，圣伤只在教会年的某些日子流血。圣伤渗血不局限发生在固定的瞻礼六（周五）和重复的间隔瞻礼六（周五）；它们发生在所有纪念“耶稣神圣受难”的不固定的瞻礼上，这与病人的个人情况无关。有时，艾曼丽对这样一个大瞻礼的临近的唯一暗示是她的伤口越来越痛苦。

One year, the annual fair-day held in   Diilmen fell on a Friday; consequently Sister Emmerich was importuned by   visitors, and seeing so many peasants in holiday dress, she thought surely it   must be Sunday. Toward three P. M. she suddenly grew pale and the blood   flowed in four streams from under her cap, a circumstance for which she could   not account till some one remarked that it was Friday and not Sunday.

有一年，在杜尔门举行的一年一度的集市日正好是在瞻礼六（周五）；因此，艾曼丽修女受到了游客的纠缠不休，看到这么多穿着节日盛装的农民，她想这天一定是瞻礼主日。快到下午三点时，她的突然脸色变得苍白，四股鲜血从她的帽子底下流了出来，直到有人说今天是瞻礼六（周五）而不是瞻礼主日，她才明白这是怎么回事。

The blood always flowed in the same   direction as did that from the Sacred Wounds of Christ upon the cross. From   the palms of the hands it ran toward the inner part of the forearm; down the   feet toward the toes; and from her forehead and temples it flowed down as far   as the nose, even when her head was not in an upright position. It was on   account of this unnatural course of the blood, that the Professor of   Chemistry hooted at the idea of its reality and declared it only paint.   Clement Brentano, some years later, rendered the following testimony: —

血液流向总是与基督在十字架上的圣伤流血的方向相同。 血流从手掌上流向前臂内侧；脚上的血向下流向脚趾；血从她的前额和太阳穴一直流到鼻子，即使她的头没有直立时也是这个流向。正是由于这种反自然的血液流向的过程，化学教授对其真实性大加指责，并宣称它只是颜料涂画的。几年后，克莱门特．布伦塔诺 提供了以下证词：

 “The flow of blood was visible   at the upper part of her high forehead just below the hair, where it oozed   like drops of perspiration, though no sign of a wound could be seen; but when   it dried up, small red specks like the pricks of a needle might be   distinguished, to which Drs. Wesener and von Druffel gave a particular name.   The quantity that flowed from her head was, at times, greater or less, and   the same may be said of the other wounds; it seemed, however, that the flow   from some was greater in proportion as that from the others was less."

「在她高高的额头上，就在头发下方之处，血流清晰可见，血像汗珠一样渗出，虽然看不到伤口的印痕；但是当血凝涸时，就可以分辨出像针尖一样的红色小斑点，这是韦塞纳医生和冯．德鲁费尔医生给了这样的斑点一个特殊的名字。从她头部伤口流出的血量有时多一些，有时少一些，其它伤口的流血量也是如此。 不过，似乎有些伤口的流血量大一些，而另一些伤口的流血量则少一些。」

Dr. Wesener confirms the last detail,   Friday, June 3, 1814: —

The blood flowed to-day from noon till   about four o'clock, streaming from her head so copiously that she grew   frightfully pale and prostrate. Her attendants in alarm tried to stop it by   applications of cloths steeped in vinegar."

韦塞纳医生确认了最后一个细节，1814 年 6 月 3 日，瞻礼六（周五）：

从今天中午一直到下午四点钟左右血一直在流，从她的头上流血太多，以至于她脸色苍白得可怕并浑身瘫软。她的看护惊慌失措，试图用浸过醋的布来阻止流血。」

Friday, Sept. 29, 1815: — "The   Princess Galitzin came this afternoon from Minister to see the invalid, and   they conversed together a long time, the Abbe Lambert and Clara Soentgen   being present. When the Princess withdrew, the invalid uttered a groan, and   Clara Soentgen ran to her bedside to find a stream of clear blood gushing   from three small punctures in her forehead: she caught it in the folds of a   linen cloth. Her other wounds began also to bleed, but not so copiously as   her head. I must not pass over the Abbe Lambert's exclamation. When he saw the   invalid bleeding so profusely, he shed tears and turning to Clara Soentgen,   he said: ‘Ma soeur, now you see I did   not do it.' "

1815 年 9 月 29 日，瞻礼六（周五）：「今天下午，加利津公主从明斯特那里来看病人，她们交谈了很长时间，神父兰伯特和克拉拉．索恩根在场。当公主退出时，病人发出一声呻吟，克拉拉．索恩根跑到她的床边，发现她额头上的三个小洞里涌出一股清澈透明的血：索恩根用折叠的亚麻布接住了流下的血。艾曼丽身上其它伤口也开始流血，但不像她的头部流出的那么多。我不能忽略兰伯特神父的感叹。当他看到病人流血如此多时，他流下了眼泪，转身对克拉拉．索恩特说：『修女，现在你知道不是我干的了。』　

Six years after, Friday, Feb. 9, 1821,   during the obsequies of the old Abbe, Clement Brentano witnessed an effusion   of blood, which he noted down with the following remarks : —

六年后，也就是 1821 年 2 月 9 日，瞻礼六（周五），在老神父兰伯特的葬礼上，克莱门特·布伦塔诺 (Clement Brentano)目睹了艾曼丽的一次流血过程，他记下了以下评论：

“Sister Emmerich has a very high   forehead, prominent temples and an abundance of dark brown hair, which, from   constant cutting and the pressure of a tight head-dress, has, though   naturally soft and fine, become rather coarse. Her headaches have rendered it   sensitive to the touch, combing it causes sharp pain ; consequently, it is   only when absolutely necessary that she consents to have it cut, though she   was forced to submit to it during the first years of her stigmata. Ever   watched and suspected, she could hardly keep her door closed long enough to   arrange it; for if any one had been kept waiting, suspicion would have been   aroused. It was very difficult on this account to render her the most   necessary services. When the attempt was made, it was often with so much   hurry and anxiety that it gave her more suffering than relief.

「艾曼丽修女的前额很高，太阳穴突出，还有一头浓密的深棕色头发，由于不断的修剪和紧崩头饰的压力，这些头发虽然天生柔软细腻，但现在变得相当粗糙。她的头痛使得对触摸敏感，梳理头发会引起剧烈疼痛；因此，只有在绝对必要的情况下，她才同意把头发剪掉，尽管在她圣伤的最初几年里，她被迫接受了理发。由于总是受到观察和怀疑，她几乎无法长时间关上门来梳理头发；因为如果人们一直被关在外面等待，就会起疑心。因此很难为她提供最必要的梳理服务。当服侍的人尝试为她进行梳理时，往往是匆忙和焦虑的，这给她带来的不是舒适，而是痛苦。  

She   herself experienced a kind of reverential fear at the sight of her person   impressed with its marvellous signs. God, who in her early years had bestowed   upon her such aptitude for manual labor, now gave her such facility and   promptitude for whatever propriety and cleanliness demanded, both for herself   and her surroundings, and this even in contemplation, that her poor couch of   suffering was always as neat and well-arranged as that of the most careful   and best attended religious in a convent.

当艾曼丽修女看到自己的身体被印上不可思议的印记时，她也经验到一种敬畏的惧怕。天主，在艾曼丽早年赐予了她从事体力劳动的天赋，现在又赋予她如此灵巧和敏捷的能力，使她能够为自己和周围的环境做合乎礼仪和清洁的工作，甚至在默观时，她那可怜的卧榻，总是像修道院里最细心、最受到照顾的修女的床榻一样整洁有序。

And yet it must have been very   difficult for her, notwithstanding her dexterity. For years she could take   only a sitting posture in her bed, her head resting on her knees; she was   often scarcely able to move her wounded hands with their paralyzed middle   fingers; and her profuse perspiration made a change of linen necessary   several times a day. But no one ever entered her room, no matter at what   hour, without finding her carefully clothed and surrounded by such neatness   as was pleasant to behold. I visited her daily and at all hours for four   years, and I invariably saw a certain propriety in her and her surroundings   which recalled those virtues of which she was truly the personification:   innocence, chastity, and purity of heart."

然而，尽管她很灵巧，但这对她来说一定是非常困难的。多年来，她只能在床上采取一种坐姿，头靠在膝盖上；她常常几乎无法移动受伤的手及麻木的中指；她大量的汗水使她一天需要换几次亚麻布。但是，无论什么时候，无论何人走进她的房间，都会发现她穿戴整齐，周围整洁得令人赏心悦目。 四年来，我每天都去看望她，我总能看到她和她周围环境的整洁，让人想起她身上的美德：天真、贞洁和纯朴的心灵。」

We   have one fact to prove how little she could expect from the attention of her   friends. In summer, during her ecstatic prayer, swarms of flies sometimes   settled on her wounds state once with none to relieve her. We are also   indebted to him for the information that, chiefly during the octave of Corpus   Christi, the wounds of the Flagellation, bearing an exact likeness to the   cuts of a whip, appeared on her person. They were accompanied by signs of   fever.

我们从一个事实可以证明她多么不期待朋友的关注。 夏天，在她神魂超拔的祈祷中，成群的苍蝇有时会落在她的伤口上，没有一只可以打扰她的祈祷。我们也感谢他（韦塞纳医生医生）提供的信息，主要是在基督圣体圣血瞻礼的八日庆期内，她身上的鞭伤与真正鞭子抽打出来的伤口完全相似。身上的鞭伤出现时，她伴有发烧的迹象。

These marks of the Saviour's   predilection were for Sister Emmerich sources of torture, fear, and anxiety,   of the deepest and most painful humiliation. But God's grace was sufficient   for her. She bore them not as something of her own, not as a mark of   distinction, but as the seal of her expiatory mission. The mystery of   Redemption had been effaced, so to say, from the memory of man; for perhaps   no age made so little account of the Saviour's sufferings as the one of which   we write. Apart from the unbelieving, the open enemies of God's holy Church,   we are shocked at the small number of those who then comprehended these words   of St. Peter : “Scientes quod non corrupiibdibus auro vel argento redempti   estis, sed pretioso sanguine quasi agni immaculati Christie “(1).

这些救主偏爱的印记是艾曼丽修女受折磨、恐惧和焦虑的根源，也是最深、最痛的羞辱根源。但天主的恩宠对她来说已经足够了。她承受这些印记不是作为她自己的东西，也不是作为区别的标志，而是作为她赎罪使命的印玺。可以说，救赎的奥秘已经从人类的记忆中抹去； 因为也许没有一个时代像我们所写的那个时代那样，对救主的苦难记载的如此之少。 除了不信的人，及天主圣教会的公开敌人之外，我们很惊讶少有人理解圣伯多禄的话：

“Scientes quod non corrupiibdibus auro   vel argento redempti estis, sed pretioso sanguine quasi agni immaculati   Christie “（1）。

 (1) Knowing   that you were not redeemed with corruptible things as gold or silver, but   with the Precious Blood of Christ, as of a lamb unspotted and undefiled.— I.   Peter, K 18. 19.

(1) 「该知道：你们不是用能朽坏的金银等物，由你们祖传的虚妄生活中被赎出来的，而是用宝血，即无玷无瑕的羔羊基督的宝血。」（伯多禄前书1章18 - 19）

It was a period in which perfect   silence was kept, both in the pulpit and schools of theology, on the mystery   of Redemption, sacrifice and satisfaction, merit and sin; a period in which   good works and miracles had to yield to hollow “theories of revelation ;'' a   period in which the Man-God, to be at all endurable, had to be presented as   the “Friend of men, the Friend of sinners, the children's Friend." His   life was, as they said," a lesson;” His Passion, “an example of   fortitude;" His death, “fruitless love." The catechism was taken   from the hands of the faithful and replaced by " Bible Histories,"   in which the absolute want of doctrine was veiled under " simple   language adapted to the understanding of all " The books of piety, the   ancient formulas of prayer, the time-honored canticles of praise, were   exchanged for modern productions as miserable and impious as were those by   which the Missal, the breviary, and the ritual were replaced.

在这一时期，无论是在神学讲台上还是在神学院里，对于救赎的奥秘，牺牲与补赎，功德与罪恶，都保持着完全的沉默。在这一时期，善行和奇迹不得不让位于空洞的「启示理论」；在这一时期，人而天主的耶稣，要想被人接受，就必须是被描绘成「人类的朋友，罪人的朋友，孩子们的朋友」。正如人们所说，祂的一生是「一堂课」；祂的受难是「坚韧的榜样」；祂的死是「没有结果的爱」。教理问答从信徒手中夺走，取而代之的是「圣经历史」，其中对教义的绝对匮乏隐藏在「简单的语言适合所有的人理解」之下。虔诚的圣书、古老的祈祷规则、经久不衰的赞美圣歌唱经，被可悲和不虔敬的现代作品所取代，就像弥撒经书、日课经和圣礼被取代一样。

This intellectual debasement might pass   at first sight for a transient aberration, a false direction of the spirit of   the age; but before God it was a direct attack on the faith, imperilling the   salvation of numberless souls, an expression of the deepest contempt for His   love and justice.

乍一看，这种知识上的堕落可能只是暂时的偏差，是时代精神的错误方向；但在天主面前，这是对信仰的直接攻击，危及无数灵魂的救恩，是对天主的爱和公义最深的藐视。

All this had to be expiated by an   innocent victim who was to be treated not otherwise than Jesus Himself and   His work of Redemption. The startling grandeur of His bloody sacrifice and   His rigorous satisfaction for sin are a stumbling-block to many; in like   manner Sister Emmerich was a cause of offence by reason of her mysterious   signs and, even for her nearest friends, she was an insupportable burden.

所有这一切都必须由一个无辜的补赎者来赔补，这个补赎者将得到的无外乎耶稣本人和祂的救赎工程一样的待遇。耶稣那惊人宏伟的流血牺牲和祂对罪恶的严酷之补赎是许多人的绊脚石；同样地，艾曼丽修女因其神秘的圣伤印记而受到冒犯，即使对她最亲密的朋友来说，艾曼丽也是一个他们无法承受的负担。

The Abbe Lambert and her confessor   ardently desired the disappearance of what deprived them of peace and repose;   the pastor of the parish withdrew from her with a feeling of irritation when   he found his name associated with her singular case ; the Vicar-General, the   highest functionary of the diocese, submitted her as an impostor to a most rigorous   investigation, in order to spare the world the insupportable spectacle of her   wounds; and, finally, this end not being attained, she is abandoned, helpless   and defenceless, to the importunate curiosity of a pitiless crowd, suspected   and even most cruelly persecuted, as we shall see further on. Her own prayers   are, as it were, unheeded by Almighty God. Those loving sighs which draw down   torrents of blessings upon others, are powerless in her own cause when she   cries to Him to deprive her of her stigmata. " My grace is sufficient   for thee!" does she hear, and the mysterious wounds remain. Clement   Brentano's beautiful words may here be quoted : —

兰伯特神父和她的告解神师热切地希望这个剥夺他们平静安宁的圣伤消失；本堂神父发现自己的名字与她的特殊情况有关时，带着烦恼的心情离开了艾曼丽。教区最高官员副主教将她作为骗子交给了最严格的调查，以免世人看到她那令人无法忍受的圣伤。最后，这个目的没有实现，艾曼丽修女被抛弃、无助、和不受保护，被好奇无情的人群纠缠不休，被怀疑，甚至是遭受最残酷的迫害，我们将在后面看到。当她用爱的叹息为他人祈祷时，祝福如洪流般倾泻在他人身上；可是，当她为自已祈祷，向天主哭喊着要撤去她的圣伤时，天主却没有俯允她的祈祷。她只听到了主的回答，「我的恩宠够你用了！」这里可以引用克莱门特．布伦塔诺 (Clement     Brentano) 优美的话：

“Sealed with the Wounds of her   Crucified Love, she was driven into the desert of unbelief to render   testimony to the truth. What a mission to bear in her own person, to display   to the eyes of the world, to the followers of its prince, the victorious   insignia of Christ, the Son of the living God, Jesus of Nazareth, King of the   Jews! Great courage, special grace was needed for it. To many she was to be   an object of scandal and suspicion, to all an enigma. Where the roads of   unbelief and superstition, of malice and wickedness, of intellectual pride   and foolishness meet, there was she to hang upon the cross, exposed to the   curious gaze of the passers-by, subjected to the absurd remarks and   criticisms of the vulgar. To live poor and despised, a prey to mysterious maladies,   slighted by her nearest friends, often ill-treated, utterly alone amidst the   curious throng in which she sees not one who can understand or sympathize   with her; to be uniformly patient, affable, meek, discreet ; to edify the   motley crowd, little considerate in their deportment toward her — this was   the task of the outcast religious, the poor peasant-girl, whose only   instruction was that found in her catechism."

「她被印上了十字苦架的爱情圣伤，她被驱赶到无信的沙漠中，为真理作见证。她亲自肩负了怎样的使命，向世人，向这世界之王的追随者展示基督得胜的徽章——十字架，祂是永生天主之子，纳匝肋人耶稣，犹太人之王！这使命需要极大的勇气和特殊的恩宠。对许多人来说，她是丑闻和怀疑的对象，对所有人来说，她是一个谜。在不信与迷信、恶意与邪恶、理智的骄傲与愚昧的交汇处，她被挂在十字架上，暴露在人群好奇的目光中，遭受庸俗人的荒谬言论和批评。过着贫穷和受人鄙视的生活，身患神秘的疾病，受到她最亲近朋友的轻视，经常受到虐待，在好奇的人群中完全孤独，在那里她看不到一个能够理解或同情她的人；但她始终保持耐心、和蔼可亲、温顺、谨慎；用她的言行教化一群对她的举止和圣德毫不在意的混杂的人群——这是被逐修女、一个贫穷的农家女孩的任务，而她唯一的指导，就是教会传统的要理问答。」

Never did a word of complaint escape   her lips. She saw herself suspected, she heard the absurd calumnies uttered   against her, but she was silent; only when looked upon with respect and   admiration did she show signs of displeasure. For years she had suffered the   pains of the stigmata before their outward marks were vouchsafed to her,   regarding it merely as a favor granted to her petition for expiatory   sufferings. When she received their visible impress, she still looked upon it   as a symbolical vision, not as a real fact; and so, at all times, was she   ready to see in them only what obedience bade her behold. She felt her own   unworthiness so deeply, she feared the world's praises so greatly that, even   in vision, she blushed at herself, she would have been willing to be punished   ad an impostor.

她的口中没有一句抱怨的话。她看到自己被怀疑，她听到对她的荒谬诽谤，但她保持沉默；只有当人们以尊敬和钦佩的眼光看待她时，她才露出不悦的神色。在圣伤的外在印记被授予她之前许多年，她一直忍受着圣伤的内在痛苦，她只当这是她向天主请求赎罪痛苦而被赐予的恩惠。当她身上显出可见的印记时，她仍然视其为象征的异象，而不是真实的事实；所以，在任何时候，她都准备好以服从命令去看待她的圣伤。她深深地感到自己的不配，她如此惧怕世人的赞美，甚至在神视中，她也为自己脸红，她也甘愿被当作骗子来接受惩罚。

On Sunday in the octave of the   Exaltation of the Holy Cross, 1815, she assisted in spirit at the solemn   procession in Coesfeld of the miraculous crucifix; barefoot and adoring, she   walked behind the holy cross. As they passed the church of St James, she felt   that many of the assistants thought of her and spoke of her mysterious   wounds, by which circumstance she was so confused that her efforts to hide   them recalled her to consciousness. Sometimes the evil spirit reproached her,   saying that she could rise and eat if she wished; that if she began with wine   and water, she would soon see that it would be easy to take other   nourishment, but that she was a hypocrite, etc. In her humility and forgetful   of the tempter's malice, she would reply: “Yes, I am a miserable creature! I   deserve to be despised as a hypocrite," and indignant against herself   she would try to rise from her bed and call out to the passers- by:   "Good people, good people, keep away from me! Be not scandalized at me!   I am an unworthy creature!" but falling back exhausted by her efforts,   she at last recognized the fiendish impostor.

1815 年，在光荣十字架八日庆期的主日，她在灵里参加了在科斯费尔德举行的奇迹十字架的庄严游行；她赤着脚，满怀爱慕地跟随在神圣的十字架后面。当游行队伍经过圣雅各教堂时，参加游行的人都想起了她，并谈到了她神秘的圣伤，在这种情况下，她非常困惑，以至于她努力隐藏这些伤口，使她从灵里清醒了过来。有时恶灵会责备她，说：「只要她愿意，她就可以起床且可以吃；恶灵诱惑她先喝点水和酒，并说，她很快就会发现，吃其它的食物也是很容易的，但还说，她是个伪君子，等等。」 她怀着真诚的谦卑之心，忘记了诱惑者的恶意，回答说：「是的，我是一个可怜的人！我应该被鄙视为伪君子，」她对自己感到愤慨，会试图从床上爬起来，对路人喊道：「善良的人民，善良的人民，离我远点！不要对我震惊！我是个不配的受造物！」可是，她累得筋疲力尽，她终于认出了这是魔鬼的欺骗。

Friday, August 9, 1816, Dr. Wesener   records the following: “She complains of her innumerable visitors. ‘I am sad   unto death,' sighed she one day, ‘on account of this concourse of people, and   particularly because I see that many regard what God has done in me, His miserable   instrument, with deeper veneration than they feel before the Blessed   Sacrament I could die of shame when good old priests, ten times better than   I, ask to see me.' I tried to calm her, saying that God permitted these   visits to try her patience, that people came not to see her, but the wonders   of God manifested in her; that they did not admire her, but only the   incomprehensible decrees of Almighty God. My words consoled and restored her   to peace."

1816 年 8 月 9 日，瞻礼六（周五），韦塞纳医生记录了以下内容：「艾曼丽抱怨她的无数访客。 『我难过得要死，』有一天她叹了口气，『因为有这么多人（为我）聚来，尤其是因为我看到很多人对天主在我（祂的悲惨工具）身上所做的事，怀着比他们在至圣圣体面前更深的敬意，或者当比我好十倍的善良老神父们要求见我时，我真可能会羞愧而死。』我试图让她平静下来，对她说，天主允许这些来访是考验她的耐心，人们并不是来看她的，而是来看天主在她身上显示的奇迹；人们不是倾慕她，只是倾慕全能天主不可思议的旨意。我的话安慰了她，让她恢复了平静。」

No precise knowledge would have been had   on her reception of the wounds, if it were not for the visions relative to it   which she had at various times during the last years of her life and which   she related in obedience to her confessor's order. On Oct. 4, 1820, Feast bf   St. Francis of Assisi, she had the following vision: —

在艾曼丽生命的最后几年里，她服从她的告解神师的命令讲述了她在不同时段领受了与圣伤相关的异象，如果不是她因服从，记录下这些，就不会有人确切了解她接受圣伤的情况。1820 年 10 月 4 日，亚西西的圣方济瞻礼，艾曼丽有以下神视：

“I saw the saint among some bushes on a   wild mountain in which were scattered grottos like little cells. Francis had   opened the Gospel several times. Each time it chanced to be at the history of   the Passion, and so he begged to feel his Lord's sufferings. He used to fast   on this mountain, eating only a little bread and roots. He knelt, his bare   knees on two sharp stones, and supported two others on his shoulders. It was   after midnight and be was praying with arms extended, half- kneeling, half   sitting, his back resting against the side of the mountain. I saw his angel   near him holding his hands, his countenance all on fire with love.

「我在一座荒山上的灌木丛中看到了圣人，灌木丛中散落着像封闭的小室(指隐修士的石窟)。在里面，方济曾多次打开福音书，每次打开书都碰巧是在救主苦难的历史上，所以方济恳求让他感受救主的痛苦。方济曾经在这座山上禁食，只吃一点面包和草根。他跪下，赤裸的膝盖跪在两块锋利的石头上，肩膀上背负着另外两块石头。午夜过后，方济正在祈祷，双臂伸展，半跪半坐，背靠在山的一侧。我看到他的护守天神在他身边握着他的手，他的脸上充满了爱的热火。

He was a slight man. He wore a brown   mantle open in front with a hood like those worn at the time by shepherds, a   cord bound his waist. At the moment in which I saw him he was as if   paralyzed. A bright light shot from heaven and descended upon him. In it was   an angel with six wings, two above his head, two over his feet, and two with   which he seemed to fly. In his right hand he held a cross, about half the   usual size, on which was a living body glowing with light, the feet crossed,   the five wounds resplendent as so many suns.

圣方济是个瘦弱的人。 他披着一件前面敞开的棕色斗篷，戴着当时牧羊人所戴的风帽，腰间系着一根绳子。 在我看到他的那一刻，他好像瘫痪了。一道耀眼的光芒从天而降，落在了他的身上。光里有一个天神，有六个翅膀，两个在他的头上，两个在他的脚上，还有两个好像是用来飞的。天神右手拿着一个十字架，大约是普通十字架的一半大小，十字架上面是一个发光的活的身体，双脚交叉，五个圣伤口闪闪发光，如太阳放射出万道金色光芒。

From each wound proceeded three rays of   rosy light converging to a point. They shot first from the hands toward the   palms of the saint's hands ; then from the wound in the right side toward the   saint's right side (these rays were larger than the others); and lastly, from   the feet toward the soles of the saint's feet. In his left hand the angel   held a blood-red tulip in whose centre was a golden heart, which I think he   gave to the saint.

十字架上耶稣苦像的每个圣伤口发出三道玫瑰色光芒，然后汇聚成一点。光芒先从十字架上苦像的手上射到圣人的掌心；然后从十字架苦像右肋的伤口射向圣人的右侧肋旁（肋旁的光线比其他伤口的光线要大）；最后，光线从十架苦像的脚穿透圣人的脚底。天神的左手拿着一朵血红色的郁金香，郁金香的中心有一颗金色的心，我想天神把郁金香送给了圣人。

When Francis returned from ecstasy, he   could with difficulty stand, and I saw him going back to his monastery   suffering cruelly, and supported by his angel-guardian. He hid his wounds as   well as he could. There were large crusts of brownish blood on the back of   his hands, for they did not bleed regularly every Friday; but his side often   bled so profusely that the blood flowed down on the ground. I saw him   praying, the blood streaming down his arms. I saw many other incidents of his   life. Once even before he knew him the Pope beheld him in vision supporting   the Lateran on his shoulders when it was ready to fall.

当方济从神魂超拔中醒来时，他很难站起来，我看到他在护守天神的守护和支撑下，带着痛苦的五伤回到他的修道院。他尽可能地掩饰自己的伤口。他的手背上有大片褐色的血痂，因为伤口不是每个瞻礼六（周五）都定期流血；但他的肋旁经常流血过多，以至于血流到地上。我看到他在祈祷，鲜血顺着他的手臂流下。我看到了他生活中的许多其它事件。甚至在他认识教宗之前，教宗就在异象中看到了他，当拉特朗大殿即将倒下时，他用肩膀支撑起拉特朗大殿。

［注：拉特朗圣若望大殿（意大利语：Basilica di San   Giovanni in Laterano），全称为拉特朗至圣救主、圣若翰洗者圣史若望总主教座堂（拉丁语：Archibasilica   Sanctissimi Salvatoris   et Sanctorum Ioannis Baptistae et Ioannis   Evangelistae in Laterano；意大利语：Arcibasilica del   Santissimo Salvatore e Santi Giovanni   Battista ed Evangelista in   Laterano）是天主教罗马教区的主教座堂，罗马主教（教宗）的正式驻地（主教座堂） ，也是位于罗马的四座特级宗座圣殿（拉特朗圣若望大殿、圣伯多禄大殿、圣母大殿和城外圣保禄大殿）中最古老、排名第一的一座，享有全世界天主教会母堂的称号。天主教会于11月9日庆祝祝圣拉特朗大殿纪念庆日。］

“Then I had a vision of myself   receiving the wounds. I never knew before how it was. Three days before the   new year, and about three o'clock in the afternoon I was lying alone in the   little room I used to have at Mrs. Roters', my arms extended. I was   contemplating the Passion of Jesus Christ and asking to be allowed to feel   His pains. I said five Our Fathers in honor of the Five Wounds. I experienced   great sweetness with an intense desire that my prayer might be granted, when   suddenly I beheld descending obliquely upon me a great light. It was a   crucified body, living and transparent, with extended arms but no cross, the   wounds more resplendent than the body, like five circles of brilliant light.

「然后我看到了我自己接受圣伤的神视。 我以前从来不知道圣伤是怎么回事。新年元旦前的三天，下午三点左右，我独自躺在罗特斯太太家的小房间里，张开双臂。我正在默想耶稣基督的受难，并请求能被允许感受主耶稣的痛苦。我念五遍天主经是为了光荣耶稣五伤，强烈地希望我的祈祷能得到俯听，突然我看到一道巨光从天上倾泻下来，斜斜地落在我身上，我体验到极大的甘饴，那光来自被钉在十字架上的圣身，是活生生且透明的，祂伸出双臂，但身后却没有十字架，伤口的光比圣身的光还要璀璨，宛如五圈璀璨的光环。

"I was rapt out of myself, and I   yearned with mingled pain and sweetness to share my Saviour's sufferings. As   my desire grew still more vehement at the sight of His Wounds, it shot, so to   speak, from my breast, hands, feet, and side toward them. At the same moment,   triple rays of red light, converging to a point, darted first from the Hands,   then from the Side and Feet of the Image upon my hands, side, and feet. I lay   for a time unconscious, until Mrs. Roters' little girl lowered my hands. She   told the family that I had cut them and that they were bleeding, but I   implored them to say nothing about it.

我神魂超拔出离了自己，痛苦和甜蜜交织在一起，渴望分享我的救主的痛苦。当我亲眼看到主的圣伤时，我受苦的渴望变得更加强烈，可以说，这渴望从我的胸口、手、脚和肋旁射向那光。同时，三道红光汇聚成一个点，先是从救主圣像的手上，然后是从肋旁和脚部射到我的手、肋旁和脚上。我躺着昏迷了一段时间，直到罗特斯太太的小女孩放下了我的手。她告诉家人我割破了我的手，它们在流血，但我恳求他们不要说这事。

“I had had the cross on my breast for   some time, since the Feast of St. Augustine when, as I was praying on my   knees, my arms extended, my Affianced signed me with it. After I received   these wounds, I felt a great change in my whole person; my blood circulated   toward these points with a painful twitching sensation. St. Francis appeared   to me that night, consoled me, and spoke of the violence of interior pains.

「从圣奥斯定瞻礼那天起，我胸前就有了十字架印痕，当时我正跪下伸展双臂祈祷，我的净配在我胸前印下十字架。领受了这些印伤后，我觉得整个人都发生了很大的变化；我的血液随着痛苦的抽搐感流向这些部位。那天晚上，圣方济出现在我面前，安慰我，并向我讲述了他内心的剧痛。　

（注: 圣方济身受五伤后悲痛万分，悲的是天主耶稣受了如此重大的苦，以救赎我们罪人，而却被人遗忘，没有几人懂得感恩。）

That the reader may understand the   visions relative to herself, we must enter into some particulars upon their   signification. As an instrument of expiation, all her actions were to be   performed, her sufferings endured in a manner most pleasing to God. To purify   her soul from daily faults, she had her confessor's direction and the   Sacrament of Penance ; but, when the imperfections committed in vision were   to be effaced, her angel stepped in to impose new efforts and sufferings.

为了让读者能够理解与她自己有关的异象，我们必须对其含义做一些详细的说明。作为赎罪的工具，她的所有行为都必须以上帝最喜悦的方式来完成，她的痛苦也必须以上帝最喜悦的方式来忍受。为了从日常的过错中净化自己的灵魂，她得到了忏悔者的指导和忏悔圣事；但是，当她要消除在幻象中犯下的过错时，她的天使就会介入，施加新的努力和痛苦。

为了让读者了解与艾曼丽修女相关的神视，我们必须对神视的意义进行一些详细的说明。作为赎罪的工具，艾曼丽修女的一切行为都要按照天主的圣意执行，她的苦难以最讨天主喜悦的方式忍受着。为在日常生活的过失中净化自己的灵魂，她得到了告解神师的指导以及告解圣事；但是，当她在神视中所犯的不完美要被抹去时，护守天神就会介入，并施加给她新的努力和痛苦。

As her task increased, her visions on   the same became more comprehensive. Her life was now drawing toward its   close, and it was fitting that every moment of it should be employed in the   accomplishment of its mission. She had not only to discharge her duty in all   that concerned her personally and repair the faults arising from her own poor   nature, but she was also responsible for those whom God had associated with   her as aids in her work of expiation. She knew the Vicar-General and Dean   Overberg long before they had heard of her; and her prayers and influence   were around the Pilgrim whilst yet he wandered far from the Church, careless   of God and his own soul.

随着补赎任务的增加，艾曼丽的神视也变得更加全面。 她的尘世生命快要结束了，现在应该利用每一分钟来完成她的使命。她不仅要履行与她个人生活相关的一切职责，修复由于她自己的可怜的本性所造成的过失，而且还要对那些在她赎罪工作中天主要她去帮助的人负责。在副主教和奥弗伯格总铎听说她之前很久，她就（在神视异象中）认识他们了；在朝圣者（克莱门特．布伦塔诺）还在远离教会徘徊，对天主和他自己的灵魂漠不关心的时候， 艾曼丽修女的祈祷和影响就索绕着他了。

He had been shown her in vision as the   one destined to record her contemplations, for which end she was to gain him   to God. The following vision she related to the Abbe Lambert: —

“I was journeying toward the Heavenly   Jerusalem with a crowd of people; but I had so weighty a burden to carry that   I could hardly get along. I rested awhile under a crucifix around which lay   numbers of small straw crosses and little dry branches bound together.

在神视中艾曼丽看到克莱门特．布伦塔诺是注定要记录她的默观的人，为此艾曼丽要把他带到天主面前。她向兰伯特神父叙述以下神视：「我和一大群人一起往天上的耶路撒冷去；但我背负着如此沉重的负担，我几乎走不动了。 我在一个十字架下休息了一会儿，十字架周围放着许多用稻草做成的小十字架和绑在一起的小干树枝。

I asked my guide what all these   crosses meant. He answered: ‘These are the little crosses you had in the convent,   they were light. But now a real cross is laid on you, bear it!' Then the   crowd dispersed and my confessor, whom I saw among them, slipped behind a   bush and lay in wait for a hare. I begged him not to lag behind, to come with   me; but he would not listen to my persuasion, and I staggered on alone under   my burden. But I feared that I ought not to leave him behind, that I ought to   entreat and even force him on to our magnificent destination; so I went back   and found him asleep and, to my horror, I heard the howling of wild beasts   close by. I awoke him and begged him to continue his journey, but it took all   my strength to make him come with me. At last we reached a deep, broad river   spanned by a very narrow bridge which I should never have been able to cross   without his assistance. We arrived, at last, at our journey's end."

我问护守天神这些用稻草做成的小十字架是什么意思。 他回答说：『这些是你在修道院里的小十字架，它们很轻。但现在一个真正的十字架放在你身上，承受它吧！』然后人群散去，我在他们中间看到我的告解神父溜到灌木丛后面，埋伏着等一只野兔。我恳求他不要落后，跟我走； 但他不听我的劝说，我就独自背着沉重的担子蹒跚前行。但我担心神师，我不应该把神师丢下，我应该恳求他，甚至强迫他和我一起前往我们宏伟的目的地；于是我走回去寻找他，发现他睡着了，令我恐惧的是，我听到附近野兽的嚎叫。我叫醒了他，恳求他继续前行，但我用尽力气才让他和我一起走。最后，我们来到了一条又深又宽的河边，河上有一座很窄的桥，如果没有他的帮助，我是不可能通过那座桥的。我们终于到达了旅程的终点。」

We shall soon see the significance of   this apparently simple vision. Father Limberg was a Dominican. The   suppression of his monastery afflicted him deeply, and, on returning to the   world, he had resolved to regulate his life as strictly as possible by his   religious obligations. Sister Emmerich thanked God for giving her this worthy   priest, who held toward her not only the office of confessor and director,   but also that of monastic Superiors;  and to him she transferred the   respect and obedience which, whilst in the consent, she had paid to the Rule   and lawful authority.

我们很快就会看到这个看似简单的神视的意义。林堡神父是一位多明我会士。他的修道院遭到取缔使他深受折磨，回到世俗后，他决心仍然按照修道院院规尽可能严格地规范自己的生活。艾曼丽修女感谢天主赐给她这位值得尊敬的神父，这位神父不仅担任她的告解神师的职务，还对她承担修院长上的职务，作为服从会规和合法的权柄，艾曼丽把尊重和服从转交给了他。

Almighty God willed that she should   still continue the practice of her holy vows; and, although Father Limberg's   superior in intelligence and the spiritual life, she obeyed him blindly,   preserving toward him the attitude of a simple child ready to be led and   directed in all things. His least word was for her an order from God which   admitted neither question nor contradiction. Though sometimes convinced by   experience or her angel’s warnings that such or such a prescription would be   attended by injurious results, she made not the least objection — no pain, no   sacrifice counter-balanced in her estimation the merit of obedience.

全能天主愿意艾曼丽修女继续践行她的圣愿；虽然林堡神父在知识和超性生活上都不比她优越，她却盲目地服从他，对他保持着一个简单的孩子的态度，准备好在所有事情上被引导和指导。林堡神父对她说的每一句话，在她看来都是天主的命令，既不容质疑，也不容反驳。虽然有时根据她的经验或她的护守天神的警告，使她相信这样或那样的指示会带来有害的结果，但她也没有提出丝毫反对；在她看来，虽然服从意味着痛苦和牺牲，但服从给灵魂带来的益处是无法估量的。

She often saw that his direction   aggravated her sufferings; yet it was for her the order of God who willed   that she should accomplish her mission, not by her angel's ministry but by   that of His priest. There is one characteristic common to all souls called to   a sublime vocation — and that is the sacrifice, the abandonment of their   whole being, body and soul, to the will of God, a characteristic which shone   out most clearly in Sister Emmerich's whole life, and in no part more than in   her relations with her confessor. Obedience was the bond which united her as   a living representative to the body of the Church. It was founded on faith   which showed her in the person of the priest God's vicegerent on earth, a   faith so much the more meritorious as she saw more clearly in him the   weakness of the man.

艾曼丽经常看到林堡神父的指导加重了她的痛苦；然而，天主要她完成使命，不是通过她的护守天神的服务，而是通过天主的司铎的服务。所有被召唤到崇高圣召的灵魂都有一个共同的特征——那就是牺牲，放弃他们的全人–身体和灵魂–以服从天主的圣意，这一特征在艾曼丽修女的一生中最为明显，最重要的是艾曼丽修女与她的告解神师的关系。听命是艾曼丽修女作为教会奥体的一个活的代表与教会联合起来的纽带。听命建立在信德之上，这让她看到了神职人员是天主在世上的代言人，她越是清楚地看到了林堡神父身上人性的弱点，这种信德就越有价值。

However extraordinary may be the gifts   of privileged souls, however elevated may be the task assigned them, they   know no other law, no higher direction than the rule of faith such as the   Church, the pillar and ground of truth, lays down. True and pure mysticism   flourishes in no other soil than that of ecclesiastical discipline, of divine   worship, of the Sacraments, and of the devout practices and usages of Holy   Church. It admits no transgression, no dispensation with regard to the   Commandments of God or of the Church, which are binding on all Christians   without exception; nor does it sanction the omission of duty under the   specious pretext that high spirituality is not bound by ordinary laws and   regulations. They are the barriers erected by God for the safety of His   chosen ones which the false mystic, the lying pretender to extraordinary   favors, hesitates not to overturn.

无论被拣选灵魂的恩赐多么非凡，无论托付给他们的任务多么崇高，他们知道没有其它律法高于教会——真理的柱石和基础——所规定的信仰规则。真正和纯粹的神秘主义只有在教会纪律、神圣的朝拜、圣体圣事、以及圣教会的虔诚礼仪和传统的土壤中才能蓬勃发展。纯正的神秘主义对于天主或教会的诫命，都要遵守（上至教宗，下至平信徒）不容许任何人违反，不容许豁免任何人。这些诫命无一例外地对所有基督徒都有约束力；纯正的神秘主义也不支持有神恩的人、灵性高的人，或地位高的人可以不受普通法律和规章约束的借口，而允许他们不履行职责。天主或教会的诫命，是天主为祂的选民的安全而设立的保障而不是障碍，那些虚假的神秘主义者，那些扯谎的伪装者，为了现世的利益却毫不犹疑的要推翻它。

When Father Limberg assumed Sister   Emmerich's spiritual direction, he had adopted Abbe Lambert's opinion as to   the necessity of concealing her state. He qualified her visions as mere   dreams. He was of a timid turn of mind, easily disquieted. It was only after   years of intercourse, that he justly appreciated his penitent's high gifts.   He himself relates the following incident: —

当林堡神父担任艾曼丽修女的神师时，就采纳了兰伯特神父的意见，认为有必要隐瞒她印伤的情况。他将艾曼丽的神视定性为单纯的梦。他生性胆怯，容易心神不安。只有在多年的交往之后，林堡神父才领会到艾曼丽修女具有崇高的天赋，他本人讲述了以下事件：

“The invalid lay one afternoon in   ecstatic prayer, her eyes closed, whilst I sat near saying my breviary, which   occupied about an hour. When I had finished, Prof. B.'s doubts presented   themselves to my mind, and I know not how I conceived the following idea: I   remembered that the Abbe Lambert had that day consecrated two Hosts,   reserving one for the invalid's Communion next morning. May I not, thought I,   put her to the test, not through idle curiosity or any bad intention? Filled   with this thought I went and got the Sacred Host, placed it in a corporal   around which I folded a stole, and carried It back to the invalid's chamber.

「有一天下午，病人躺在床上，她闭着眼睛，在神魂超拔中祈祷，而我坐在附近念我的每日颂祷（注：神父和修女念的称为时辰祈祷，也叫每日颂祷，也可称为大日课或小日课。教友念的称之为早课晚课。）这大约花了我一个小时。当我完成后，B. 教授的疑惑呈现在我的脑海里，我不知道我是如何想到以下主意的：我记得兰伯特神父那天祝圣了两个圣体，留下一个给病人第二天早晨领受。我想，难道我就不能试试她？这应不是出于无谓的好奇心或任何恶意而对艾曼丽进行测试。带着这个想法，我去拿了圣体，把它放在一个圣体布上，包裹在圣袋内，然后把圣体带回了病人的房间。

She lay just as I had left her, buried   in prayer; but no sooner had I placed my foot upon the door-sill, than she   arose hastily though with effort, stretched out her arms, and fell upon her   knees in adoration. ‘What do you want?’ I said 'Ah ! there comes my Lord   Jesus to me with the tabernacle !’ I allowed her to adore the Blessed   Sacrament awhile and then carried It back."

艾曼丽就像我离开她一样躺着，埋头祈祷； 但我刚一踏上门槛，她便急忙起身，虽然费了力气，却伸出双臂，双膝跪下，虔诚朝拜。我说『你想要什么？』，艾曼丽说『啊！我的主耶稣从圣体龛来到我面前！』我让她朝拜圣体一会儿，然后把圣体带了回去。」

The first time he had found her in   ecstasy, he asked for an explanation; she was greatly confused and begged him   not to betray her secret. It was the same with Maria Bagnesi (1) between whom   and Sister Emmerich there was a striking resemblance. Maria was once found in   ecstasy raised above the ground. On returning to consciousness, she was so   affrighted that she hid her face with her hands like a child taken in a   fault, not daring to look upon those who had witnessed her rapture.

第一次发现艾曼丽神魂超拔时，林堡神父要求她解释；艾曼丽感到非常困惑，恳求他不要泄露她的秘密。玛丽亚．巴涅西 (Maria Bagnesi) (1) 也是如此，她和艾曼丽修女之间有着惊人的相似之处。玛丽亚曾经被发现悬在空中神魂超拔。当她醒来，她吓得捂着脸，像个认错的孩子，不敢看目睹她神魂超拔的人。

(1) The " Life   of Maria Baanesl," born at Florence, 1514, was written by her confessor,   Augustine Campl. It may be found in the Acta S. S , Vol. VI. Mav,.

 (1) 1514 年出生于意大利佛罗伦萨的《玛丽亚．巴涅西的一生》是由她的告解神父奥古斯丁．坎普 (Augustine Campl) 撰写的。 它可以在 Acta S. S. Vol. 1 六章Mav中找到。

Father Limberg understood so little of   such things that on finding Sister Emmerich absorbed in ecstasy, he would try   to arouse her by shaking her roughly, for he said: "She's raving."   In August, 1814, she took upon herself the sufferings of a poor consumptive   to obtain for her patience and a happy death. Father Limberg finding her one   day moaning in agony, shook her by the shoulders until she awoke, when she   said quietly: “I went to a poor sick woman. On my return, I was so weak that   I had to mount the stone steps on my knees (2). It was hard work, my knees   are paining intensely. "

林堡神父对神魂超拔这类事了解甚少，以至于发现艾曼丽修女沉浸于神魂超拔，他会粗暴地摇晃她，试图唤醒她，因为他说：「她在胡言乱语。」 1814 年 8 月，艾曼丽为一个可怜的肺病患者获得忍耐和善终而承担了痛苦。有一天，林堡神父发现她痛苦地呻吟着，遂摇晃着她的肩膀，直到她醒来，她平静地说：「我去看了一个可怜的生病的女人。回来时，我身体虚弱，我必须用膝盖攀登石阶（2）。 这是一项艰苦的工作，我的膝盖剧烈疼痛。 」

(2) On Nov.   23, 1813, Sister Emmerich was removed to the house of Mr. Limberg,   master-baker and brewer, a brother of Father Limberg. Her room was in the   back building looking out upon the garden and church of her loved convent.   The Abbe Lambert had a room in the same house.

 (2) 1813 年 11 月 23 日，艾曼丽修女被转移到林贝格先生的家中，林贝格先生是林堡神父的兄弟，他是烘焙大师和酿酒师。 艾曼丽的房间在楼房背面，从房间看出去可以看到她心爱的修道院的花园和教堂。 兰伯特神父在这所房子里也有一个房间。

Her knees were, indeed, blistered and   the pain in them continued for some days; but Father Limberg treated it as a   dream until the consumptive, his own sister, begged to be taken to Sister   Emmerich, that helped by her prayers she might die by her bedside. He had her   carried into Sister Emmerich's room, in whom all the symptoms of consumption   instantly appeared : burning fever, and pains in her right side so violent   that she fainted on being removed from her bed, whilst the consumptive   herself was relieved and consoled.

艾曼丽的膝盖确实起了水泡，疼痛持续了好几天。但是林堡神父把它当作一个梦，直到他自己患肺病的妹妹为了得到艾曼丽的祈祷和帮助，请求把她带到艾曼丽修女的床边。林堡神父把他的妹妹抱进了艾曼丽修女的房间，艾曼丽修女身上立刻出现了肺病的所有症状：高烧，右侧肋旁疼痛剧烈，她被从床上扶起时晕倒了，同时肺病患者神父的妹妹也得到了缓解和安慰。

Dr. Wesener says: — “Sister Emmerich   had a very painful night; she was maltreated and mocked by some children who   fell upon and beat her. She had to use both hands to defend herself without,   however, being able to escape from them. Father Limberg, who was watching by   his sister, saw Sister Emmerich's gestures, and touched her on the arm to   restrain her. She awoke and, though seeing him by her, lost not her dread of   the children who continued to ill-treat her. She complained of their having   bruised her and of having tried to make her eat by holding food to her mouth.   She was tormented all the morning with the taste of it." This vision   bore reference to the suspicions that the dying woman had long nourished and   communicated to others respecting Sister Emmerich's perpetual fast, which she   had looked upon as imposture. The poor invalid expiated this fault by   patiently enduring the ill-treatment mentioned above, and obtained for the   consumptive the grace of repentance and a happy death.

韦塞纳医生说：「艾曼丽修女度过了一个非常痛苦的夜晚；她受到一些孩子的虐待和嘲笑，他们扑向她并殴打她。她不得不用双手保护自己，却无法逃脱。站在妹妹旁边的林堡神父，看到艾曼丽修女的动作，便拍了拍她的胳膊，想阻止她的“梦”。艾曼丽醒来，虽然看到神父在她身边，但对那些继续虐待她的孩子们的恐惧仍然没有消失。她抱怨孩子们弄伤了她，并试图将食物塞进她嘴里要她吃东西。她整个早上都被食物的味道折磨着。」这一神视表明，关于艾曼丽修女的永久禁食，这个垂死的女人(林堡神父患肺病的妹妹)，长期以来就对艾曼丽产生了怀疑，并把这种怀疑告诉了别人，她认为这是一种欺骗。可怜的艾曼丽通过耐心地忍受上述严历的补赎弥补了这一罪罚，并为林堡神父患肺病的妹妹求得了悔改和善终的恩宠。

Father Limberg was, at last, forced to   admit that his penitent's raptures, etc., were something more than dreams;   still he remained in obscurity with regard to her state. On the Vigil and   Feast of the Assumption, Sister Emmerich contemplated the Blessed Virgin's   death with its attendant circumstances. She spoke of her visions whilst still   in ecstasy in so clear and animated a style, that even Father Limberg was   compelled to recognize the fact that there was about her no trace of   delirium.

林堡神父最后不得不承认，他的忏悔者的神魂超拔等等，并不仅仅是做梦；但他仍然对艾曼丽修女的这种状态感到费解。在圣母升天节前夜和当日，艾曼丽修女默想了圣母善终及其伴随的情况。 她以如此清晰和生动的风格讲述了她的神视，同时仍然处于神魂超拔之中，以至于连林堡神父都不得不承认艾曼丽修女没有任何精神错乱的迹象。

He held a little oil-painting of the   Blessed Virgin's death a short distance before her closed eyes, when her   rigid form instantly inclined toward it; she bowed her head, took it into her   hands, and said, in allusion to St. Peter who was represented in it — “Ah !   the man with the white beard is a very good man ! " — Then she fell   back, and Father Limberg placed it on her hands which lay crossed on her   breast When returned to consciousness, she said in answer to his inquiries:   "I saw the Mother of God dying surrounded by the Apostles and her   friends. I gazed on the scene a long while, and then the whole room with all   it contained was laid on my hands. O how glad I was! But as I wondered how I   could support such a weight, I was told: ‘It is pure virtue and that is light   as a feather. ' All the night before I had visions of Mary's death. I was   going to Jerusalem, and that in a strange way, for I was lying in bed neither   sleeping nor dreaming, my eyes open. I saw everything going on here in my   room, as well as upon the road."

林堡神父在艾曼丽闭着的眼睛前不远处举着一幅圣母去世的小油画，艾曼丽僵硬的身躯瞬间向油画倾斜；她低头鞠躬，把油画拿在手里，提及画中的圣伯多禄说，「啊！白胡子男人是个很好的男人！ 」然后她向后倒去，林堡神父将画放在她交叉在胸前的手上，当她恢复意识时，回答林堡神父的询问说：「我看到圣母在宗徒和她的朋友们的簇拥下去世。我凝视了许久，然后整个房间和它所包含的一切都放在了我的手上。我多么高兴啊！但当我想我如何能支撑这么大的重量时，我被告知：『这是纯粹的圣德，轻如鸿毛。（纯净的圣德，像羽毛一样轻，没有物质世界的重量，可以任由圣神的指引。）』昨晚整晚我都有圣母玛利亚善终的神视。我要去耶路撒冷，却以一种奇怪的方式，因为我躺在床上，既不睡觉也不做梦，我的眼睛睁着。但我看到我房间里和路上发生的一切。」

Father Limberg was accustomed to treat   her as an ordinary religious. He spoke to her briefly and sternly, and that   was precisely what she most appreciated in him. He had been her confessor for   two years when, one day Dr. Wesener found her in tears. On asking the cause,   he received the following answer: “I fear losing confidence in God, my only   helper. Now that I have to lie here, everything afflicts me. I used to have   such confidence that no suffering, however violent, could shake it. But   lately all is changed and I am now in distress because my confessor is going   to look for another position. I value him and prefer him to all others, on   account of his severity."

林堡神父习惯于把艾曼丽当成一个普通的修女来对待。他对她说话简短而严厉，这正是艾曼丽最欣赏他的地方。他做了两年的艾曼丽的告解神师，有一天，韦塞纳医生发现艾曼丽泪流满面。询问原因后，他得到以下答复：「我害怕失去对天主的信心，祂是我唯一的救助。现在我不得不躺在这里，一切都折磨着我。我曾经有过这样的信心，任何苦难，无论多么剧烈，都无法动摇这信心。但最近一切都变了，我现在陷入困境，因为我的告解神师要寻找另一个职位。由于他的严厉，我珍视他，更喜欢他而不是其他人。」

Some   years after, she again   remarked in the doctor's presence that she felt how   beneficial Father   Limberg's sternness had been to her, and that nothing would   grieve her   more than to see him relax in this point. The following   characteristic   trait is a good illustration of his conduct toward her : —

几年后，艾曼丽再次在医生面前说，她觉得林堡神父的严厉对她是多么有益，没有什么比失去他的严厉更让她伤心的了。以下特点是林堡神父对艾曼丽修女引导的很好的例证：

"One evening," says the   doctor, “I found Sister Emmerich apparently dying; her pulse was almost   gone, and she could scarcely articulate a word. I knew not the cause of her   prostration, but I gave her ten drops of opium and left her. The next   morning, to my amazement, she was bright as usual. I turned to her confessor   for an explanation, and he said: 'Early this morning she was even weaker than   yesterday and. fearing her death, I gave her Holy Communion as quickly as   possible.

「一天晚上，」医生说，「我发现艾曼丽修女显然快要死了； 她的脉搏几乎没有了，她几乎无法说出一个字。 我不知道她虚脱的原因，但我给了她十滴鸦片，然后离开了她。 第二天早上，令我惊讶的是，她和往常一样愉快。我向她的告解神师寻求解释，他说：『今天一大早，她甚至比昨天还要虚弱。由于担心她的死亡，我尽快给她送了圣体。

Scarcely had she received the Sacred   Host upon her tongue than her face, before like that of a corpse, became   rosy, her pulse grew strong, and she remained over an hour in adoration. Then   I understood the cause of her extraordinary weakness. I had forbidden her   Holy Communion for two days for not allowing her back to be bathed in warm   brandy.' "

她刚把圣体领在舌头上，她那像死尸般的脸色立即变得红润，脉搏更有力，并且她朝拜了一个多小时的圣体。然后我明白了她异常虚弱的原因。我禁止她领圣体两天了，因为她不让人用温暖的白兰地酒沐浴她的后背。 』」

This incident affords a true and   striking picture of the invalid's position. The smell of liquor was   intolorable to her, its use as a wash a real torment; nevertheless, both   physician and confessor ordered it. If her weakness or the stupor caused by   its fumes prevented her rendering this service to herself, she had to commit   herself to Gertrude's hands, who made little account of her delicate sense of   modesty; so, to avoid her summary treatment, the poor sufferer sometimes   failed to make use of the remedy, and this was the state of affairs in the   present instance.

这一事件为病人的处境提供了真实而引人注目的画面。酒的味道让艾曼丽难以忍受，用酒来洗浴真是一种折磨；尽管如此，医生和告解神师都下令这样做。如果说她的虚弱，或因酒精气味引起的昏迷阻止她自己接受这项服务，她就不得不将自己交给格特鲁德（艾曼丽的亲妹妹）照顾，而格特鲁德从不考虑艾曼丽那敏感的羞怯。因此，为了避免对她的草率治疗，可怜的受苦者有时却不能使用药物，这就是她目前的情况。

The preceding Wednesday, Father   Limberg discovered that she had declined her sister's services. He punished   her by depriving her of Holy Communion on Thursday and Friday, and he would   have prolonged the penance, if her state on Saturday had not aroused fears   for her life. The reader will readily comprehend what benefit ten drops of   opium could be in such a case, But Sister Emmerich was accustomed to receive   all such events as punishments merited by her own failings, for which she   never ventured an excuse.

前一个瞻礼四（周三），林堡神父发现艾曼丽拒绝了她妹妹的服务。神父惩罚了她，剥夺了她在瞻礼五（周四）和瞻礼六（周五）的圣体圣事，如果不是瞻礼七（周六）她的状况引起了林堡神父对她生命的担忧，他还会延长这个补赎时间。 读者会很容易理解在这种情况下十滴鸦片会有什么好处，但艾曼丽修女习惯于接受所有此类事件，作为对她自己的过失应得的惩罚，为此她从未趁机为免于惩罚找借口。

Like Maria Bagnesi, her obedience to   the priest's command was perfect. One day when Maria was writhing and   groaning on her bed of pain, her friends sent for her confessor that his   benediction might relieve her. He came consoled and encouraged her, and said   on leaving: ‘Now, Sister Maria, be obedient and lie still!' — Instantly, she   became immovable and stirred not from that position till the next day when   her confessor came and revoked his command. Like Maria, Sister Emmerich also   suffered more toward the close of every ecclesiastical year, because as a   faithful servant, she had to correct the defects of slothful laborers in the   Lord's vineyard. Dr. Wesener relates   under date of Oct. 27, 1815: —

像玛丽亚．巴涅西 (Maria Bagnesi) 一样，她对神父命令的服从是完美的。 一天，当玛丽亚在痛苦的床上扭动和呻吟时，她的朋友们叫来她的告解神师，希望他的祝福可以减轻她的痛苦。告解神师过来安慰鼓励她，临走时说：「现在，玛丽亚修女，听话，躺着不动！」一刹那间，她变得一动不动，直到第二天她的告解神师来撤销他的命令时才从那个位置动起来。 像玛丽亚一样，艾曼丽修女在每一个教会礼仪年快要结束时遭受更多的痛苦，因为作为一个忠信的仆人，她必须纠正主的葡萄园中懒惰工人的缺陷。

韦塞纳医生在 1815 年 10 月 27 日提到：

“She was sick all day, her whole person   quivering with pain. One remarkable feature in her case is her total deafness   which has lasted for several days. Though not in ecstasy, she could hear   nothing excepting what her confessor ordered her in obedience.

「艾曼丽病了一整天，整个人都因疼痛而颤抖。她的一个显著症状是完全失聪，并且已经持续好几天了。虽然不在神魂超拔中，但除了她的告解神师命令她服从之外，她什么也听不到。

“In November she was taken with a   severe cough. Intending to reserve the essence of musk for a last resource   and fearing opium would attack the stomach, I tried rubbing with camphor   which, however, only increased the evil. Fearing the worst, I begged the   confessor to stay by her that night with her sister. Next day she was quite   free from her cough, for which Father Limberg accounted in these words: ' I   watched by her side with her sister until midnight. Her cough was so violent   and incessant that, not being able to endure it longer, I had recourse to a   spiritual remedy, and I commanded her in virtue of obedence to cough no more.   At the sound of the word obedience she sank down unconscious and lay quiet   till morning.’ Her cough came on again in the evening, but only slightly.

「11 月，艾曼丽因严重咳嗽而病倒。 我想把麝香的精华留作最后的药用，又怕鸦片伤胃，便尝试用樟脑揉搓，结果反而加重了邪气。我担心最坏的情况发生，就请求告解神师那天晚上和她妹妹一起留在她身边。 第二天，她的咳嗽就完全没有了，林堡神父用这些话解释了这一点：『我和她妹妹一起在她身边看护直到午夜。 她的咳嗽剧烈而不停息，我实在受不了了，只好求助于超性的补救，以听命吩咐她不要再咳嗽了。听到“服从”这个词，她就不省人事地倒下去，一直安静到早上。』晚上她又咳嗽起来，但只是轻微的。

“On Friday, Nov. 10th, we were quite   anxious about her as she had endured frightful pains in her stigmata all day.   Her hands were clenched and death-like, every limb quivered, and she lay   unconscious like one dead. Suddenly she sighed: ‘Ah ! if I were only free !   if I could only pray before the Blessed Sacrament!’— Father Limberg replied:   ‘Do it, you are free!’ — These rather indefinite words carried with them no   strength to the invalid, and she said supplicatingly: ' May I ? Shall I?’ — I   begged him to order her in virtue of obedience. He did so, when she sprang   upon her knees and began to pray with extended arms. The sight of her   kneeling and praying in such a state had in it something truly impressive.   Fearing the consequences of such an effort, Father Limberg bade her lie down,   and down she sank without a movement. When returned to consciousness, she   said that she felt as if she were dead inside. A poultice steeped in hot   brandy was laid on her breast, and at ten o'clock that evening I gave her   eight dropg of musk."

「11 月 10 日瞻礼六（周五），我们非常担心她，因为她整天忍受着她的圣伤带来的可怕痛苦。她的手死死地攥紧，四肢都在颤抖，她像死人一样昏迷不醒。突然，她叹了口气：『啊！要是我有自由就好了！要是我能在圣体前祈祷就好了！』林堡神父回答说：『去做吧，你是自由的！』这些相当不明确的话对病人没有任何力量，她哀求地说：『我可以吗？我可以吗？』我恳求林堡神父命令她服从。林堡神父就做了，艾曼丽修女跳起来跪下，并开始张开双臂祈祷。在这种状态下她跪地祈祷的景象，确实令人印象深刻。林堡神父害怕她这种努力会导致更痛苦的后果，就命令她躺下，她于是倒了下去一动不动了。当她恢复意识时，她说她觉得自己好像死在灵里了。我在她的胸前敷了一块浸了热白兰地酒的药膏，那天晚上十点我给了她八滴麝香。」

Her desires for Holy Conmunion were   often most touchingly expressed. One day, her ardor was so intense that she   was involuntarily transported in spirit to the church. Kneeling before the   tabernacle, she was about to open it and communicate herself, when suddenly   seized with terror at the thought of its being an unlawful act, she awoke to   consciousness and implored Father Limberg's permission to confess. He   dissuaded her, saying it was all a dream; but it was not without difficulty   that he succeeded in calming her.

艾曼丽对圣体的渴望往往是以最感人的方式表达出来。有一天，她的热望如此强烈，以至于她不由自主地在灵里被带到了教堂。她跪在圣体龛前，正要打开圣体龛并给自己领圣体，突然想到这是一种非法行为，她惊恐万分，她醒了过来，恳求林堡神父允许她告解。神父劝阻她，说这只是一场梦；但神父成功地让她平静下来并非没有困难。

During the octave of All-Saints,   Father Limberg left Dulmen for a few days. Sister Emmerich dared not   communicate in his absence, as she feared having yielded to impatience on her   sister's account. In consequence of this privation, she became, to use Dr.   Wesener's words, "so weak and miserable, her pulse so low, that we   feared death.” But when Father Limberg returned and she had confessed and   communicated, she regained her strength and soon was bright as ever.

在诸圣瞻礼八日庆期中，林堡神父离开了杜尔门几天。 在他不在时，艾曼丽修女不敢领圣体，就像她担心会因为她妹妹的原因而变得不耐烦一样。 由于这种匮乏，用韦塞纳医生的话来说，她变得「如此虚弱和痛苦，她的脉搏如此弱，以至于我们害怕她死去。」但当林堡神父回来，艾曼丽告解并领圣体后，她恢复了力量，很快就精神焕发了。

Not only in the spiritual life was   Sister Emmerich passively obedient to her confessor. In everything without   exception, she sought to regulate her conduct by his directions. Her longing   for religious obedience had increased with her inability to practise it. To   every creature she desired to submit for the love of God, and with this view   she was ever perseveringly on the alert to sacrifice her own will in the   daily incidents of life. Her perfect abandonment to God was not only a   burning act of love, it was a fact, a reality in her existence, and every   instant brought her fresh occasions for its heroic practice. Her humble   forgetfulness of self led her friends to look upon her not as sick and   requiring special care; and, as in her early years her visions and sufferings   were never a pretext for dispensing herself from labor, for rising above her   lowly station, so now her actual condition wrought no change in her daily   life. Simple, obliging, and industrious, never did she aspire to notice.

不仅在超性生活上，艾曼丽修女被动地服从她的告解神师。在每一件事上无一例外，她都力求按照告解神师的指示规范自己的行为。她对服从圣愿的渴望随着她无法实践修道而增加。她渴望为爱天主对每一个受造物顺服，怀着这样的想法，她始终保持警惕，坚忍地在她一生的日常生活中牺牲自己的意志。她把自己完全交给天主，这不仅是一种炽热的爱的行为，而且是一个事实，是她存在中的现实，每一刻都为她的英勇实践带来了新的机会。她谦虚的忘我使她的朋友们认为她不是病态和需要特别照顾的人；而且，就像她早年的神视和痛苦从来都不是逃避劳苦和摆脱卑微地位的借口一样，所以现在她的实际情况并没有改变她的日常生活。单纯、乐于助人、勤奋，她从来不希望被注意。

As she could not without assistance   superintend the Abbe Lambert's housekeeping, she had taken her younger sister   Gertrude to help her ; but the latter was so inexperienced that the invalid   had from her bed to teach her everything appertaining to domestic affairs.   Sometimes even, in spite of her insuperable disgust, she was forced to   prepare the food herself in the way that she knew the infirm old gentlemen   could take it. Her skill in household affairs was intuitive, and she   exercised it so well that all were accustomed to call on her for different   services ; but no word ever fell from her lips expressive of desire for care   or attention toward herself.

由于没有人帮忙，艾曼丽修女无法独自照管兰伯特神父的家务活，她只好让妹妹格特鲁德来帮忙；但格特鲁德缺乏经验，以至于病人不得不在床上教她一切与家务有关的事情。有时，格特鲁德变得不耐烦，不听她的指导，她就不得不亲自动手为兰伯特神父准备食物，因为她知道体弱多病的老神父能吃得下什么样的食物。艾曼丽的家务本领是凭直觉的，而且运用得很好，大家都习惯了请她做不同的事； 但是，从她嘴里从来没有说过一句希望别人关心或照顾她的话。

Renunciation had become her second nature   and the joy she felt in serving others was her sweet reward. Gertrud from the   very first had accused her of keeping her bed through sloth, and of   abstaining from food through fastidiousness. What she had to endure from such   an attendant, one can readily imagine. To bear resignedly great sufferings   and trials whose cause lies secret, to maintain patience and serenity in the   midst of bodily pains, is easier than silently and meekly to endure marks of   coldness, explosions of temper, the want of those trifling cares and   attentions which cost so little, but whose value is priceless to a sufferer.   Dr. Wesener gives us the following details of his first year's attendance on   Sister Emmerich:   —

弃绝自己已成为艾曼丽修女的第二天性，她在为他人服务时所感受到的快乐是她甜蜜的回报。格特鲁德从一开始就指责艾曼丽修女因懒惰而卧床不起，因挑剔而禁食。面对这样的看护，艾曼丽要承受什么可想而知。她顺从地承受了因奥秘的原因引起巨大的痛苦和考验。在身体疼痛中保持耐心和平静，比默默温顺地忍受冷酷的表情、忍受暴躁的脾气、和忍受那些莫不关心的照顾要容易得多，而这些关切的价值对于受苦者来说却是无价的。韦塞纳医生向我们提供了他第一年照顾艾曼丽修女的以下细节：

"Gertrude Emmerich is weak-minded   and hard-hearted, a great annoyance to the invalid and myself; she has little   love and still less respect for her sister, whom she leaves the whole day   long without even a drink of water. If there were any fraud going on, Gertrude   would surely denounce it. On one occasion, I made some remark to the invalid   of her sister's want of feeling for her. She replied that Gertrude would,   indeed, be the first to witness against her, did she discover the least   hypocrisy, for that she treated her not as a sister but as an enemy.

「格特鲁德．艾曼丽（Gertrude Emmerich）心胸狭窄，心肠刚硬，对病人和我来说都是一个极大的烦恼；她对她的姐姐没有多少爱，更没有尊重，她整天离开病人，艾曼丽甚至连一口水都无法喝到。如果艾曼丽有任何欺诈行为，格特鲁德肯定会率先揭发它。有一次，我对艾曼丽说，她妹妹对她缺乏感情。她回答说：如果格特鲁德发现她稍有虚假，她就会是第一个作证反对她的人，因为她妹妹不是把她当作姐妹，而是当作敌人。

Gertrude cannot endure her sister's   admonitions, I must say that I cannot put up with the girl's whimsical and   contradictory humor. Sister Emmerich has to help her in every duty. I have   often found her myself preparing on her bed dishes made up of milk, flour,   and eggs. This gives rise to suspicion, and the poor Abbe Lambert cannot bear   to see her attending to such things: but if she does not do so, his wants   would not be cared for. She cannot endure the odor of cooking, it is one of   her greatest torments. I found her once coughing convulsively, because her   sister had approached her impregnated with the smell of warm bread just taken   from the oven. She was generally affected in the same way when the door was   left open and the fumes of the kitchen reached her. One morning I found her   perfectly exhausted from coughing all the preceding night, Gertrude having   blown out a wax candle by her bedside and left the wick smoking."

正如格特鲁德受不了她姐姐的劝诫一样，我必须说我也受不了这个女孩异想天开和自相矛盾的幽默。艾曼丽修女必须帮助她完成每一项职责。我经常发现艾曼丽修女在床上准备由牛奶、面粉和鸡蛋制成的菜肴。这引起了外人的怀疑，可怜的兰伯特神父不忍心看到艾曼丽在她床上准备菜肴这些事情，但如果艾曼丽不这样做，兰伯特神父自己就不能得到需要的照顾。艾曼丽修女无法忍受烹饪的气味，这是她最大的折磨之一。我发现她曾经抽搐着咳嗽，因为她妹妹带着刚从烤箱里拿出来的热面包的香味走近她。当门开着，厨房的油烟飘到她身上时，她通常也会受到同样的影响。一天早上，我发现她因为咳嗽了一整夜，已经筋疲力尽了，那是由于格特鲁德吹灭了她床边的一支蜡烛，灯芯冒出的烟又引起艾曼丽咳嗽。」

Six years later, Clement Brentano wrote:   —

“One of the invalid's greatest crosses   was her sister Gertrude, whom she endured sorrowfully and compassionately.   Gertrude had a most unhappy disposition. Her sister strove by suffering,   patience, and prayer to obtain for her a change of heart. Day and night was   she at the mercy of this creature, and owing to her terrible gift of reading   hearts, she saw her interior state, a sight which greatly added to her   torment. Not till after her death were Sister Emmerich's prayers answered,   and Gertrude became a changed person."

六年后，克莱门特．布伦塔诺写道：「病人最大的十字架之一是她的妹妹格特鲁德，她悲痛地、富有同情心地忍受着这个妹妹。格特鲁德的性情非常不愉快。她的姐姐艾曼丽修女为她回心转意而努力受苦、忍耐和祈祷。艾曼丽修女日夜受这个家伙的摆布，由于艾曼丽有领悟人心的可怕天赋，她看到了她妹妹的内心状态，这一景象极大地增加了她的痛苦。直到艾曼丽死后，她的祈祷才得到回应，格特鲁德才完全变了一个人　」

Gertrude had a perfect mania to make   her sister eat. Sister Emmerich often suffered for the dying, who had not   expiated their sins of intemperance in eating and drinking, and her expiatory   pains were then characterized by the physical and moral consequences of this   vice. She was sometimes haunted by the savory odor of delicate dishes; again,   she was assailed by an irresistible desire to eat; and, again, she   experienced the irritation of an epicure whose craving for dainties cannot be   satiated. These inclinations she had to combat in the place of their   miserable victims for whom she obtained the grace of a happy death.

格特鲁德有一种让她姐姐吃东西的狂热。艾曼丽修女经常为临终的人受苦，因为这些人还没有为自已生前饮食不节制而做赔补，而她赎罪的痛苦就是这种暴饮暴食的恶习所带来的身体和道德的后果。有时，精致菜肴的香味萦绕在她心里； 又一次，她被不可抗拒的食欲包围了； 再一次，她体验到一个贪吃的美食家对美食的渴望永远无法满足的烦恼。 她不得不为这些不幸的贪食者而补赎，并为他们获得了善终的恩宠。

Sometimes she was consumed by thirst,   and if she attempted to drink, strangulation and retching followed which   almost cost her her life. Gertrude, in her stupid indifference, often forced   her to eat when, absorbed in contemplation, the poor sufferer knew not what   she was doing. It was more through obedience than ignorance that she accepted   the food. Father Limberg's directions to her were that she should not reject   her sister's attentions, and so she passively submitted to Gertrude's whims.   Dr. Wesener gives several instances of this: —

有时艾曼丽口渴的要命，如果她想喝水，就会被勒住喉咙和干呕，这几乎要了她的命。格特鲁德愚蠢地冷漠，经常在艾曼丽修女进入默想时强迫她吃东西，而可怜的病人却不知道她妹妹在做什么。她接受食物更多是因为服从而不是无知。 林堡神父指示她不应该拒绝她妹妹的照顾，所以她被动地屈服于格特鲁德的怪念头。韦塞纳医生列举了几个这样的例子：

“May 30. 1814 — I found the invalid   quite unconscious, in a pitiable state. I suspected that her obstinate sister   had been worrying her, and I was right. Father Limberg told me that she had   forced her to take some sour-krout. It was not till the following night that   she was relieved.

「1814 年 5 月 30 日——我发现病人完全失去知觉，处于一种可怜的状态。我怀疑她固执的妹妹一直在缠着她吃东西，我猜对了。 林堡神父告诉我，她妹妹强迫她吃酸菜。直到第二天晚上，她才缓解。

“Sept. 2d — Again Sister Emmerich lay   almost dead. Her pulse scarcely indicated life, and when at last she threw   off some morsels of food, Gertrude explained: ‘I made a ragout for the Abbe   and gave her some to taste ; she must have swallowed a little.'

「9月2日— 艾曼丽修女又一次奄奄一息。她的脉搏几乎没有生命迹象，当她最终吐出一些食物时，格特鲁德解释说：『我为神父做了一道炖菜，给了她一些尝尝； 她一定吞了一点。』　

“Oct. 29th — She was this evening ill   unto death — nauseated stomach, retching and convulsive coughing. This state   came on about noon. On inquiring the cause, I found that during High Mass   whilst she lay absorbed in ecstasy, Gertrude had made her taste a   vinegar-salad. I sat up with her that night, but I could neither relieve the   nausea nor stop the vomiting until some morsels of the salad came off mixed   with mucus. Next morning she was alive and that was all. After Holy Communion   she rallied a little, but at noon her sufferings recommenced. She was   consumed by thirst, racked with terrible pains in stomach and throat, and a   sip of water renewed her vomiting. I gave her six drops of musk but with no   effect, and I repeated the dose in the evening. She reproached herself for   having tasted the salad. I quieted her. telling her that it was not her   fault, but Gertrude's want of judgment.

「10月29 日——她今晚病得要死——胃部恶心、干呕和抽搐咳嗽。 这种状态大约是在中午出现的。询问原因后，我发现在大弥撒期间，她正沉浸在神魂超拔中，格特鲁德让她尝了醋沙拉。那天晚上我陪她熬了一夜，但我既不能缓解她的恶心，也不能停止她的呕吐，直到她呕出一些沙拉混合着粘液。第二天早上她缓过来，这就是全部经过。领圣体后，她稍微恢复了一点，但中午她的痛苦又开始了。 她渴得要命，胃和喉咙剧烈疼痛，喝了一口水又呕吐了。 我给了她六滴麝香，但没有效果，我在晚上又重复了剂量。 她责备自己尝了沙拉。 我让她安静下来，告诉她这不是她的错，而是格特鲁德缺乏判断力。

“May 9, 1815 — I found the invalid   exceedingly prostrate. Father Limberg and her sister were with her all night,   fully expecting to see her die in one of her violent spells of vomiting.   After Holy Communion next morning she grew better, though I still noticed in   her a convulsive effort to swallow; at last she vomited a brownish liquid,   the cause of all the trouble. Her eldest brother had visited her the day   before and had offered her some beer of which she had unconsciously swallowed   a few drops."

「1815 年 5 月 9 日——我发现病人极度虚弱。林堡神父和她的妹妹整夜都在陪着她，满以为她会在剧烈的呕吐中死去。第二天早上领圣体后，她的病情有所好转，但我仍然注意到她有抽搐的吞咽动作；最后她吐了一种褐色的液体，这是所有麻烦的根源。她的大哥前一天来看过她，给了她一些啤酒，她在没有知觉的情况下吞下了几滴。」

Sister Emmerich never uttered a word   of complaint against her sister when she caused her such pain ; on the   contrary, she blamed only her own imprudence. But when she saw her turning a   deaf ear to her sisterly admonitions; fulfilling so carelessly the duty of   her state ; obstinately refusing to acknowledge or correct her faults; above   all, when she beheld her approaching the Sacraments in such dispositions, she   became very, very sad. The doctor writes, Sept. 26, 1815: —

当格特鲁德给她造成如此痛苦时，艾曼丽修女从未对她说过一句抱怨的话。相反，她只怪自己的轻率。但当她看到格特鲁德对她姐妹般的劝告充耳不闻、漫不经心地履行她的职责，顽固地拒绝承认或拒绝纠正自己的错误，尤其是当她看到妹妹以这种秉性接近圣事时，她变得非常非常难过。 

1815 年 9 月 26 日，医生写道：

"Sister Emmerich was very sad   today. When I inquired into the cause, she answered: 'I am ready to endure   patiently any pain, for I am in this world only to suffer, I even know why I   have to do so; but the thought, I may say the conviction, that my poor sister   grows worse near me instead of better, makes me tremble.' I tried to comfort   her, saying that God would never allow her sister to be lost, that she would   surely change after awhile, that perhaps just now she was the instrument He   made use of to advance her in perfection, etc. My words appeared to console   her."

「今天艾曼丽修女非常难过。当我问到原因，她回答说：『我已经准备好耐心忍受任何痛苦，因为我在这个世界上只是为了受苦，我甚至知道我为什么这样做；但是一想到，我可以说是确信，我可怜的妹妹在我身边变得更糟而不是更好，就会让我颤抖。』我试着安慰她说，天主不会让她妹妹失去信仰，过一段时间她一定会改变，说不定她就是天主用来使她（艾曼丽修女）达到完美的工具等等。我这样安慰她。」

Sister Emmerich had no third person to   whom she might appeal when Gertrude became quite insupportable. The Abbe was   too kind and indulgent and, besides, he knew too little German to interfere;   Father Limberg was naturally too timid to assume any kind of authority over the   head- strong girl; and good Dean Overberg saw in her the touchstone of her   sister's humility, the instrument by which Almighty God willed to purify her   soul from every imperfection. So far as her reverend friends were concerned,   she could look to them for no redress, and yet an arbiter was needed in the   daily encounters that took place between the poor invalid and the perverse   Gertrude; so she begged Dean Overberg to constitute Doctor Wesener judge,   since he knew her domestic affairs and could decide all differences. The   doctor very unwillingly and only in compliance with her earnest entreaties   consented to take upon himself the thankless office.

当对格特鲁德变得越发难以忍受时，艾曼丽修女没有第三个人可以求助。兰伯特神父太和蔼可亲了，此外，他对德语的了解太少，无法干涉；林堡神父天生胆怯，不敢对这个头脑顽硬的女孩施加任何权威；善良的奥弗伯格总铎在艾曼丽修女身上看到了她妹妹是让她谦卑的试金石，全能的天主愿意用这种工具来净化艾曼丽灵魂的每一个缺陷。至于她可敬的朋友，她不能指望他们为她伸张正义，然而可怜的病人和乖僻的格特鲁德在日常生活中发生的分岐，却需要一个仲裁者；是艾曼丽恳求奥弗伯格总铎指定韦塞纳医生的裁判，因为他了解她的家庭内务，可以决定所有的分歧。医生非常不情愿，也只是在她恳切的请求下，才同意承担起这个吃力不讨好的职务。

"One day." so runs his   journal, “I very gently and cautiously made a few remarks to Gertrude on her   ill-humor, her want of obedience, etc., when she assumed an air of surprise   and wounded feeling, declared it her natural disposition, and that there was   no harm in it. I reasoned with her, recounting some instances of her perversity,   but all in vain. She even seemed to triumph in the fact of having aroused her   sister's indignation." Sister Emmerich regarded the office the doctor   had accepted as a very serious one, and she tearfully accused herself to him   whenever she thought she had yielded to impatience. He wrote as follows some   months later to Dean Overberg: —

「有一天。」韦塞纳医生在日记中写道：「我非常温和谨慎地对格特鲁德说了几句关于她的坏脾气、不听话等问题，当时她表现出惊讶和受伤的感觉，宣称这是她的本性，而这没有什么坏处。 我和她理论，讲述了她任性的一些例子，但都是徒劳的。她甚至似乎因为激起了她姐姐的愤慨而洋洋得意。」艾曼丽修女认为医生接受的这个仲裁的职位是非常严肃的，每当她认为自己已经失去忍耐时，她就泪流满面地向韦塞纳医生自责。几个月后，韦塞纳医生写信给奥弗伯格总铎如下：

“If it depended on me, I should long   ago have banished that evil spirit, Gertrude; but whenever I proposed it, the   invalid would beg me to be patient. ‘I alone a n to blame!' she would say.   ‘It is one of my trials, it is God's will.' I think, however, that she should   be sent away; an angel could not put up with her. I shall give you, as an   instance of her difficult temper, something that happened lately. Gertrude   had shown ill-humor a whole morning, and the invalid had meekly borne with   her. In the afternoon Sister Emmerich set about mending something for the   poor. She asked her sister to help her, showing her at the same time what she   wanted done; but Gertrude saw fit to do just the opposite, and recklessly cut   away the good part of the garment instead of what she was told.

「如果我能决定，我早就驱逐了那个邪恶的格特鲁德；但每当我提出建议时，病人总是求我耐心等待。她会说，『我是唯一应被责备的人！这是我的考验之一，这是天主的旨意。』 然而，我认为她妹妹应该被送走；天使都无法忍受她。作为她脾气暴躁的一个例子，我将告诉你最近发生的一件事情。格特鲁德整整一个上午都闷闷不乐，而病人却温顺地忍受着她。下午，艾曼丽修女着手为穷人缝补东西。她请妹妹帮忙，同时向她展示了她想做的事情；但是格特鲁德却反其道而行之，她不按姐姐说的去做，就把衣服上好的那一部分剪掉了。

The invalid drew her attention to it   and, taking up the scissors, she began to cut away the worn parts; whereupon   Gertrude showed such obstinacy and insolence, that her sister took the work   from her hands a little quickly, and the scissors fell to the floor. What a   triumph for Gertrude! She picked them up and returned them with a taunting   air, intimating that they had been thrown at her. This almost crushed the   poor invalid. She became weak as death, and it was only after having   confessed and communicated that she regained her strength. Such instances are   by no means rare. Something must be done. The Abbe and Father Limberg are too   easy, they let things come and go."

病人叫她注意这把剪刀，她拿起剪刀，开始剪掉磨损的部分。于是格特鲁德就表现出如此顽固和无礼，以至于把剪刀从病人手里抢过来，动作有点快，剪刀掉在了地上。这下格特鲁德可胜利了！她捡起剪刀，用嘲讽的语气还给艾曼丽修女，并表示是艾曼丽修女把剪刀扔给了她。 这几乎压垮了可怜的病人。 她变得像死人一样虚弱，只有在告解并领圣体之后，她才恢复了力量。 这样的例子绝非罕见。 必须做些什么。 兰伯特神父和林堡神父太宽容了，他们允许这类事情反复发生。」

Dean Overberg, on the reception of the   above, was ready to consent to Gertrude's being sent away, but Sister   Emmerich herself dared not separate from her sister without an express order   from her angel. She bore with her daily and hourly annoyances until one year   before her death when she was authorized by her guide to send her away. Almighty   God generally places those whom He destines for high perfection in such   situations as may be for them a school of spiritual renunciation and   mortification, in which by constant struggling against their own weakness   they acquire the virtues they need most.

奥弗伯格总铎收到上述报告后，准备同意将格特鲁德送走，但艾曼丽修女自己也不敢在没有护守天神明确命令的情况下与妹妹分开。她每天和每时每刻都忍受这种烦恼，直到她去世前一年，她的护守天神授权她将妹妹送走。全能的天主通常将那些祂所命定要达到高度完美的人置于这种处境中，这类处境对他们来说可能是一种自我弃绝和自我克制的超性学校，在这学校中，他们通过不断与自己的弱点作斗争，从而获得他们最需要的圣德。

We see Maria Bagnesi in a situation   parallel to that of Sister Emmerich. Her nurse exacted of her the most menial   services. Having been for years a servant in her parents' house, she thought   herself authorized to claim in her turn the services of their daughter. When   scarcely able to endure her pains, Maria was ordered to bring wood and water,   get ready the meals, in short attend to all the domestic affairs, whilst the   servant herself went gossiping in the neighborhood. Woe to Maria if on her   return she found not things to suit her! Then came explosions of rage to   which the child opposed only gentle entreaties to be forgiven for the love of   Jesus!

我们看到玛丽亚．巴涅西的处境与艾曼丽修女的处境的相似之处。玛丽亚．巴涅西的保姆要求她做最卑贱的服务。 多年来，她一直在父母家当仆人，她认为她的父母有权要求他们女儿的服务。当她痛得快受不了的时候，玛丽亚奉命去拿木柴和水，准备饭菜，简而言之就是处理所有的家务，而佣人自己则在附近闲聊。如果佣人回来后发现没有适合她的东西，那玛利亚就有祸了！然后是愤怒的爆发，孩子只温和的恳求因耶稣的爱宽恕她！

When forced to keep her bed by fever,   or the excruciating pains of the stone, Maria could get not even a glass of   water from her hard-hearted nurse, and as she lay parched and dying of   thirst, the cats entering by the window brought her meat and cheese, as if   compassionating her state. One word from Maria would have rid her of the   insupportable woman. But she dared not utter it, knowing well that she could   not find a better opportunity for the practice of meekness and patience.   These daily trials were for Maria and Anne Catherine what the meadow buds and   flowers are to the busy little bee. They drew thence that ineffable spiritual   unction by whose means they poured the honey of consolation into the hearts   of all that approached them. Their exterior life was, without doubt, humble   and commonplace; but, in the sight of God, grand and magnificent, for it is   He Himself who in His chosen instruments labors, suffers, heals, and saves.

当玛丽亚因发烧或结石的剧痛而不得不卧床时，她甚至无法从她铁石心肠的保姆那里得到一杯水，当她躺卧在焦渴中快要渴死时，从窗户进来的猫给她带来了肉和奶酪，仿佛同情她的状态。玛丽亚的一句话就可以让她摆脱这个无法忍受的女人。但她不敢说出来，她心里清楚，再没有比这更好的机会来操练温柔和忍耐了。这些日常考验对于玛丽亚和艾曼丽来说就像草地上的花蕾和花朵对于忙碌的小蜜蜂一样。她们从试炼汲取了难以言喻的超性傅油，通过这种傅油，她们将安慰之蜜倒入所有接近她们的人的心中。毫无疑问，她们的外在生活是卑微而平凡的；但是，在天主的眼中，是伟大而壮丽的，因为正是天主祂自己在祂所选择的工具中工作、受苦、治愈和拯救。