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 : —

韦森纳医生1815 年 9 月 26 日的日记包含了艾曼丽修女与他本人之间的一次非常重要的对话。由于格特鲁德粗心的照顾，艾曼丽处境十分凄惨。他试图安慰艾曼丽，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缺点失丧灵魂。于是艾曼丽有下面的长篇对话表达了她自己对这情况的感受：

 “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.”

「为近人服务，我一直认为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，我必须揭露很多事情！我知道我必须这样做，我感觉到这任务，但我不能克服对自夸的恐惧。我也觉得，这种恐惧本身就是一种错误。我应该简单明了地说我必须说的一切，因为这是天主的旨意，也是为了真理。但我还没有从正确的角度看待它，我必须躺在这里，直到我学会完全克服自己。」

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."

医生认为延长艾曼丽令人费解的生命，只是在增加她个人的功劳；否则她的生命对她来说是真正的炼狱。艾曼丽回答说：「天主赐予了这一切！然而可以肯定的是，我躺在这里受苦并不是为了我自己。我知道我为什么受苦！在我死前不要发表任何关于我的信息。我所拥有的，我没有一样为自己，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上主所做的一切或上主对我的旨意，我会很高兴地去做。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的农家女孩时，我特别为杜尔门奉献了我自己，我感到安慰，因为我知道天主已经俯听了我的祈祷。我已经防止了一个威胁性的危险，我希望仍然对杜尔门有用。　」

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记录艾曼丽修女的默观生活。这项任务留给克莱门特．布伦塔诺，显然是偶然的情况引导他来到了杜尔门。与布伦塔诺通信的兰德舒特的赛勒教授告诉布伦塔诺，他打算在 1818 年的秋假期间前往明斯特和桑德穆伦的冯．斯托尔贝格伯爵的住所；他邀请布伦塔诺从柏林来到威斯特伐利亚，并陪他同去。教授的另一个同伴是克里斯蒂安．布伦塔诺。克里斯蒂安．布伦塔诺在一年前见过艾曼丽修女，并以她的特殊情况引起了他的兄弟布伦塔诺的兴趣。因此，克莱门特抓住了这次短暂访问杜尔门的机会。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力，也更没有长期逗留的想法。他们约定桑德穆伦为集合点；但是克莱门特比教授和他的兄弟先到了，他决定前往明斯特，见奥弗伯格院长，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，韦塞纳医生告知我即将探望病人。我们得穿过一个谷仓和几间旧储藏室，才能到达通往她房间的石阶。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，我看不出她有特别努力或兴奋的痕迹。她不说教，没有那种令人作呕的甜言蜜语。她说话简单而切中要害，但她的话充满了深度、仁爱、和生命。她让我立刻感到轻松。我理解了一切，我感受到了一切。　」

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那个人，天主应许的那个抄写员，他要记录下她奉命与天主的交谈。但是，克莱门特．布伦塔诺对于为他预备的任务，就像粗糙的森林树木相对于指定要完成的艺术杰作。艾曼丽将如何留住一个品味和爱好与她截然不同的人？她怎样才能吸引这个只服从于冲动和任性的不安分的灵魂呢？她怎样将这个长久而危险的漂泊的灵魂，只在数月之内就把他领入了救赎之路？

— 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，艾曼丽向克莱门特．布伦塔诺坦白她自己对事情转折的惊讶：「我对自己感到惊讶，」她惊呼道，「我如此知心地与您交谈，交流许多我不曾透露给别人的事。第一眼见到你时，你对我并不陌生；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绝妙的生活编织成一种比历史更诗意的叙事。「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，以诗意的热情在日记上和写给朋友的信中赞美艾曼丽。「她是田野之花，是林中之鸟，她的灵感之歌意义非凡，是的，甚至是预言！ 」又说，艾曼丽是他的「奇妙的、有福的、迷人的、可爱的、朴素的、简单的、活泼的朋友、病得厉害、不需要食物活着、完全超性…」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，艾曼丽是「一个聪明、纯洁、坦率、贞洁、可靠、具有良好判断力、灵敏的灵魂，但又无瑕疵的天真，在每时每刻，用言语、举止、和性情提醒他的一个最亲爱的人。」最后，他寄望于改善艾曼丽的外在状况；「如果有某个虔诚、聪明、忠信的人来减轻她的家事，并坐在她床边（世界上最令人愉快的座位！） 尽可能避开一切会给她带来焦虑的事物，这样为她一切都可能变得更容易忍受。 」

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，而他的生命和志向与艾曼丽自己的生命形成了如此鲜明的对比。克莱门特．布伦塔诺决定等待塞勒教授和他的弟弟克里斯蒂安．布伦塔诺的到来，他们已经不耐烦地等待了很久。杜尔门除了那朵神奇的“田野之花”外，对克莱门特．布伦塔诺来说几乎没有什么吸引人的。克莱门特．布伦塔诺用以下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简单的灵魂有吸引力。这是一个没有艺术、科学或文学的农业小镇；没有诗人的名字在这里家喻户晓，晚上，主人在家门口给奶牛挤奶。人们穿着木鞋，很遗憾，即使是在弥撒中的侍奉的也是如此。如果一个相貌端庄的人穿过街道，孩子们就会跑到他面前，用他们的小手飞吻致敬。一个乞丐会为得到施舍，承诺当晚与他的全家人为他的恩人拜苦路；事实上，在四旬期守夜的节日里，这条路上，摆设了耶稣身背十字架的苦路像，家家户户都前来朝拜受苦难的耶稣。

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，等等; 即使是富裕市民的女儿，穿得也不比仆人好。 在这里找不到浪漫，在某种程度上，也找不到时尚; 无论款式如何，衣服都要穿，直到不再适合穿着为止。 邮件经过这个地方，人们可以因有了个邮局而夸耀。 冯•克罗伊公爵与他的至少有三十多口人的家族每年在此居住六个月。 然而，我们听说杜尔门在过去十年中取得了惊人的进步以及随之而来的奢华和腐败！ ”

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.

艾曼丽修女的耐心而和蔼，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遭受的困苦。习惯于按一时冲动行事的他，却无法抗拒对他自己属灵福祉表现出的兴趣。但是，尽管他唯一的想法是，用他自己诗意的话，倾听“自然森林之鸟的预言般曲调”，但艾曼丽修女却为他的灵魂竭尽全力。艾曼丽将自己的痛苦和牺牲隐藏在温柔的亲切和宽容的面纱下，以免吓到这个属灵生活的初学生。

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.

艾曼丽为他着想的一切愿望都趋向于一个目的——使他与天主完美和好，通过对教会的孝爱、服从，来更新他的内修生活。艾曼丽觉得，只有当他的崇高智慧降服于耶稣基督的轭时，当信仰铸造并激发他的每一个思想和行动时，她的神视异象才会在布伦塔诺身上实现。艾曼丽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。就在他还沉浸在为他的诗歌收集新鲜素材的幻想中时，这些信仰的苗芽也开始结出果实。这非常新颖的职位(这里是指他将成为艾曼丽的传记作者),对他禀赋异常的灵魂是一种吸引，在他心中编织了一种魅力，对沉溺于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，不久他自已就确信，他所预料到的延长逗留时间可能会对他的一生产生有益的影响。对于一个人来说，要理解天主的召叫，需要违背自己的意愿，要使自已摆脱旧习惯，以便响应天主的召唤，总是很困难的；但是对于克莱门特．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，从人的角度来看，尽管他有罕见的天赋，但这些天赋似乎使他不适合执行天主的计划。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 :

但他与全能天主和好后的时间很短，而他的一生都远离了教会，他对教会的教导知之甚少。在他认识病人之前不久，他写信给他的一位朋友：“对我来说，天主教崇拜的仪式和犹太教会堂的礼拜仪式一样令我费解，令我排斥，我觉得我不快乐； 但我也感到，如果我在天主教中寻求和平，我会发现自己处于困惑和尴尬之中，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，他说：

" 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，在我看来是完美的，在我的生命中第一次让我对教会团体的想法印象深刻。在那教会团体没有什么是排斥的，都是吸引人的。虽然天主教会对我来说不再有吸引力，但因为某种勉强的理由不愿与艾曼丽分离，我就不去H先生的教会了。　」这种他无法解释的不情愿，阻止了他迈出最后一步:离开天主教会；但以下可怕的话表明他和基督的羊栈之间存在的深渊是多么广阔：「通过覆手神奇地注入天主之神，对我来说，不比通过给诗人加冕桂冠来赋予诗歌天才的可能性更真实。　」

— 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 :

(1) See Brentano's Correspondence, Vol. I., page 180, etc

又说：「主的晚餐和我们对明供圣体的敬拜兩者间有多么大的深渊！　」（1）在这些倾向中，他开始寻求真理。他深入研究了雅各布．波梅和圣马丁的著作；他表达了他对博斯和戈斯纳的伪神秘教派的热情，他认为他在其中看到了「宗徒时代的忠实图景和罗马教廷可怕的表现。」就这样，他偏离了真正的源头，说了以下反对教会的不公正和尖刻的话：

 (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容易被看到？在罗马天主教徒、新教徒、改革宗、希腊人、东正教会、门诺会、摩拉维亚教派之间？在哪里？让每个人尽其所能判断。如果他们告诉我天主教徒是对的，我会回答：如果他们告诉我天主教徒是对的，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？对的，就是耶稣！只有祂是中保，在祂和人之间没有其他人。我们对耶稣的唯一认识是来自祂自己的教导，来自大自然，来自与祂最亲密关系者的内心。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，这是正确的方法！你必须这样做，真正的教会是如此命令它！　』我感到困惑，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，只有在艾曼丽修女有福的同在的影响下，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求救的呼声：「我需要一位向导，将我引入一个可以让我呼吸虔诚和纯真的神圣空气的领域；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气氛的不可抗拒的力量。他看到了这个单纯的牺牲的痛苦，他看到了艾曼丽在天主内生活的卑微简朴；在艾曼丽身上，他看到了教会的伟大、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的神视，不是艾曼丽与他的交流，也不是他亲身经历的超性吸引力；但是艾曼丽的圣洁，她的信仰，她的原则规范了她的每一个行动，在布伦塔诺身上产生了一种情感，可以用下面的话表达出来：「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！现在我第一次知道教会到底是什么！」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；和病人住在同一所房子里的两个小房间。她的小房间在后面。这是她告解神父的兄弟的客栈和面包店。我做了这个安排，以便能够更仔细地观察她，我将在这里至少待两个星期。

" 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 lean embrace all.

「我很快就会熟悉她的外在生活，因为了解一个如此与世界完全分离的人的外在生命不需要太多观察。我将不按照任何清晰的顺序记下我的印象，直到我找到一些确定的点，使我的一切都从那一点开始。

 “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，没有细心的女性照顾。我每时每刻都带着悲伤看到这一点。 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，一切都耐心地承担。一天，我发现她无助地躺在一堆被粗心扔在床上的湿亚麻布下面。湿床单的重量使她动弹不得。所有这些粗糙、潮湿的亚麻布都必须用她受圣伤的手仔细检查，她的手指因寒冷而发青和僵硬。半天的时间常常花在这样的工作上。若是在她栩栩如生的默观中，她做了个手势或说了一句话，她粗鲁无知的妹妹就会把她当仆人对待，就像对待一个发烧谵妄神志失常的病童一样，粗暴地命令她安静下来。

" 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，由于她可怕的身体和心灵上的痛苦而不断地殉难，除此之外还被轻率的访客弄得精疲力尽；但她永远善良和亲切，在其中看到天主试图使她谦卑的所有计划。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。她被周围的人粗心大意地照顾，即使他们有好意，他们也很笨拙和不熟练; 例如，在她床边的墙上有一道裂缝，让一股强大的气流进入。没有人想过要阻止它，虽然很容易做到。我用一块油布盖住了它，对此她非常感激。

"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，也看不到下面花园窗前的树木，而她在乡村的童床上长大，与大自然的关系如此密切和亲密！

"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日星期五，我惊恐地看到她所有的伤口。她的告解神父希望我能看到它们，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，今天我看到脚的伤口在流血。看到这可怜的身体被印下如此奇妙的印记，真是刺痛了灵魂，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，她脸上洋溢着慈爱的气息，纯洁的口中只流露出安慰和鼓励的话语，热切而谦卑的祈祷话语。

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 scorn. '

在这个圣洁灵魂的床榻上，我学到了一千件事，为教会和诸圣相通功带来新的亮光。这些事不是由人教导的，而是由天主、祂的天使和教会早年的圣徒们教导的。她的告解神父每天对她进行多么美妙、多么振奋人心的实践！最让我印象深刻的是司祭的角色对她的权柄。如果她在神魂超拔中，神父把受过圣油的手指显示给她，她就会抬起头，跟随手指的一举一动；当手指被收回时，她重重地倒在床上。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，即使在地狱里，他们也会被认出，被特殊的火燃烧。每个人都会发现司铎的角色，并对角色的主人充满蔑视。　』

 “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.

(1) " Arise in obedience, come!”

“「艾曼丽对司铎命令的服从是多么伟大和感人！到了妹妹整理床铺的时间，她的告解神父喊道：『艾曼丽修女，因服从起来！　』她惊醒了，努力起身。我请神父用拉丁语低声下令。神父坐在稍远的地方念他的《日课经》。他站起身来，走到床边，用低到无法分辨的语气说：“Tu debes obedire eturgere，veni！”（1）。 立刻艾曼丽跳了起来，虽然很困难，好像要从床上摔下来。林堡神父惊恐地问道：『你在做什么？　』她回答说：有人叫我！ 神父命令：『再躺下！　』她一下子就沉了下去。

注腳：“Tu debes obedire eturgere，veni！”拉丁文“因服从起来，来！　”

“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，总是深深地震撼着我，我同情这个可怜的人，她毫无预兆地从她的神视异象中被夺走，扔进这个黑暗、悲伤的领域，在这里一切都冲击和伤害她。我感觉我看到一个生病的孩子在花丛中玩耍时，突然被一根干草叉耙铲起来并被抛入一个又冷又黑的地牢里，这让我感到非常恐惧。但痛苦是她的分，尽管这让她付出了很大的代价，她带着亲切的微笑感谢这场痛苦。

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，但她温顺的灵魂总是准备好服从，就像一个顺从的孩子。我听到她在醒来的那一刻说：『我必须走了！是的，我来了！ 』或：『我不能！我的脚被钉住了！松开我的脚！』 指的是她的脚的位置不能改变，就像被钉在十字架上的脚一样一只脚叠在另一只脚上。在恢复意识时，将双脚分开需要付出些努力。然后她揉揉眼睛，在洒上圣水后完全清醒，划了个十字，拿起她的念珠，如果在她神魂超拔时念珠从她的手中掉下来的话。

 “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. “

「我再次请求告解神父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，头上戴着双层头饰和亚麻布罩。神父写字的纸放在头罩上面，她叹了口气，立刻坐了起来。『你想要做什么？』林堡神父问道。『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，告解神父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，她的告解神父不在时，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。她总是呕吐，他们给了她麝香，然后用鸦片擦她的肚子。她像尸体一样躺着，服从所有人。我站在远处，为她的痛苦而苦恼。有一次，她向我微微倾斜了头。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！对我来说，一个对天主的思想比整个世界都重要。治疗对我没有好处，我不能忍受它们。有时，我被遗弃在那里，疲惫不堪，然后又在我身上尝试了各种各样的事情；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，希望聘请一位受过教育的人，拥有简单的虔诚和良好的判断力，作为她的护士。艾曼丽开始哭得像个孩子，说她自己没有受过教育。我回答说她误会了我，我说的那些条件不是希望她有，我希望她有这样的陪护也是为了她好。但是她重复了同样的话，直到我终于有点不耐烦了。我以为她误解了我的意思。她用恳求的语气说：『我不想冒犯你，我没有那个资格；但天主恩待我！』」

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：『我的身体和心灵上的痛苦以及可怕的神视几乎要了我的命。我口渴了，我无法动弹以获取一滴水。　』她说这些话时我递给她一饮料，我先用圣水润湿了玻璃杯的边缘，她惊呼道：『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:  ‘feel better !' — Then he said jestingly : ‘’ — 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，她陷入默观，开始呻吟。我拿着一个放在附近盛着圣水的玻璃杯走近她。我对她的脸色苍白感到震惊，我问她是否愿意喝一杯。她摇了摇头，用微弱的声音回答：『我要一点儿被神父手祝福了的清水。附近有两个司铎，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！他们会让我死吗？』我跑到附近的兰伯特神父的房间，那里确实有她的告解神父，我们都以为他不在。神父祝福一些清水，她喝了说：『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，但躺下昏迷过去，因为命令没有认真下达。这一幕深深地打动了我，但我一句话也说不出来因为害怕冒犯他人；但是看到她对这些考验毫无怨言的忍耐，我的眼泪不禁夺眶而出。

 “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，我听到艾曼丽说了以下的话：『我们这个时代的神父如此忽视他们的能力，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它。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，我有时会从天主自己那里得到赐福；但当我们的主设立圣职并赋予圣职祝福的权柄时，我心力憔悴地渴望它。整个教会就是一个身体。当一名成员拒绝所给予的东西，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证据，每当艾曼丽在告解神父不在的情况下要求祝福水时，他都会受到严重的考验。一天，当她发烧时，她的喉咙焦燥干渴，朝圣者去拿了一杯清水，出于世界上最好的意图，他在进入房间之前自己祝福这杯水。病人笑着接过，说道：「啊！ 你为什么不是神父呢！ 」而且，令朝圣者惊讶的是，艾曼丽告诉他，她透视紧闭的门戶看到他祝福这杯水。这给他留下了深刻的印象，当他突然意识到自己的内心想法被她读出时，这种印象更加深刻。

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 ! "

有一次在与艾曼丽修女交谈时，布伦塔诺想到修女也许很快就会死去，他记得曾读到某位教宗有一个具有非凡恩宠的人的一只被切下的手，就在此时，艾曼丽笑着打断了谈话说：「你在想着我的死，还想砍断我的手！ 」我们在布伦塔诺的日记中看到这样的评论：「真的，这样就省去了思考的麻烦！一个不仅能参透别人的灵魂，甚至能预见未显思想的人，很容易理解别人！　」

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权灵魂交流的巨大恩宠中获益。他说：「我见过艾曼丽在祈祷。她受伤的双手，中指总是疼痛，放在她的胸前，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。这情景震撼了我。她那幸福的宁静，童稚般的深切挚爱让我敏锐地意识到自己的不配，我有罪的生活。在这静默庄严的景象中，我像一个乞丐一样站在那里，在心里叹息着说：「纯洁的灵魂，为我这个可怜的、有罪的、不能自拔的尘世之子祈祷吧！　」

 “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荣耀做一些不会超出我的力量的事情时，天主已经听到了我的祈祷。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 ! . ...

这种信念日益变得越来越深刻，布伦塔诺做出以下重要的公开声明：围绕着我的奇迹，孩子般的天真，和平、耐心和我在这个贫穷的、不识字的农家女身上看到的对超性事物的奇妙直觉，艾曼丽为我打开了一个新世界，让我敏锐地感受到我自己的罪恶和糟糕的生活的痛苦，以及人类普遍性的愚蠢。我从另一个角度看到了易腐烂物品的价值，我为我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，一结束就陷入神魂超拔，张开双臂诵念她的补赎经。我全神贯注地注视着她神圣的表情。我在艺术或生活中所看到的代表着虔诚、和平、与纯真的一切，与她相比都变得微不足道。在我下一次告解临近时，我被强烈的痛悔所占据，我将自己托付给她的祈祷。她安慰我，并把我送到亲爱的天主之母那里。「啊！」 她惊呼道：「亲爱的天主之母！她非常了解我们这些可怜的人，她带领我们走向她的孩子耶稣。教会里有多么宝贵的恩宠啊！我们在这个宝藏中受鼓舞的必得安慰......”

.... 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 ...... ....

我再次感到，因我的盲目，我还不能理解教会和她的圣事；我思考我在这里领受到的一切，我第一次学到的一切。对比过去的无序生活，我灵魂里又燃起了新的皈依的渴望，在这样的心情下，我给她写了一封信，诉说着我的悲伤，恳求她为我的皈依祈祷。艾曼丽亲切地接受了我的请求。我没有看到她阅读我的信，但信里的内容她都知道，也许，除此之外，她还知道得更多 

“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 .

「这个有特权的受造物向我展示的善意和信心鼓励我，对我行最大的善，因为艾曼丽是如此真实，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。我自己并不了解我罪的真实情况；但她认识，她以一种我不知道的清晰眼光来衡量它们。她安慰我，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。我看到教会远远不止仅是一个由同样的情感驱动的个体集合。是的，教会是耶稣基督的身体，基督作为教会的头，本质上与教会联合，并与教会保持亲密和持续的关系。现在，我也看到了教会从天主那里得到的恩惠和恩宠的巨大宝藏，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."

最后这些话指的是布伦塔诺与病人艾曼丽的一次谈话，在那次谈话中，艾曼丽毫无疑问地确立了大公教会信仰的纯洁性和真理性。受虚假神秘主义的影响，这使布伦塔诺将教会视为「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。」 他收到艾曼丽以下严肃而明确的答复时，他并不感到惊讶：「教会只有一个，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.

当布伦塔诺反对上述信理，认为所有相信耶稣基督的人都是天主的孩子时，艾曼丽回答说：「如果耶稣基督宣布天主的孩子们应该爱祂并尊祂作为他们的父亲，他们也应该称亲爱的天主之母为他们的母亲，爱她如他们的母亲。《天主经》对不明白这一点、不这样做的人来说，只是一个徒劳的公式；他远非天主的孩子。　」然后，回到教会的话题，艾曼丽继续说：「不幸的是，在我们这个时代，即使在神职人员中，对这个教会的伟大和尊威的知识也是罕见的，在这里，圣事以其全部美德得以保存，神圣不可侵犯。

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他们的尊严，不理解属于教会的表达！因为任何人类的力量都无法摧毁教会，全能天主赋予了圣秩圣事不可磨灭的品质。如果地球上只有一位神父被正确地祝圣，耶稣基督也会在祂的教会中作为天主而人，活在祭台的至圣圣事中；任何接受这圣事的人，在被神父赦免之后，将独自真正与天主联合。

“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.

「这圣秩圣事是伟大的，但同时，如果没有真正的内在光明，没有纯洁和单纯的心，按照这圣教会的信仰生活，这是不可能的；与教会一起庆祝神圣的崇拜，从而参与到教会在神圣元首的功德中所拥有的无限恩宠和赎罪的宝藏；并通过圣子的功绩，分享教会无数殉道者的鲜血，分享教会圣徒的补赎和苦难，以及虔诚信徒的祈祷和善举。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孩子。教会从中汲取功德来赔补天主的公义，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；拒绝恩宠的人会衰败和消亡。

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 in our times so few that understand this economy of divine grace and conform their life thereto.

如同地球上一年有不同的季节，地球上的大自然有不同的生物、果实和特殊属性；所以也存在一个更高层次的机体为恢复我们堕落的种族。在礼仪年的过程中，含有无数的恩宠和拯救的方法，也按照不同的季节都联系在一起。每年、每天、每时都在为我们永恒的救赎而成熟这些果实。天主教会的孩子们通过瞻礼日和典礼,虔诚地庆祝礼仪年，根据教会规定来规范自己的生活，每日七次的祈祷诵经，只有他们是在葡萄园中忠实的劳动者，只有他们才能获得丰富的祝福。可悲的是看到我们这个时代，很少有人理解这种神圣恩宠的机体，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 !

但终有一天，信徒们会因良心受到责备，而终于理解教会礼仪年的內涵，借著节庆、季节、献给上主的日子、公开和私人的敬礼、教会规定祈祷时辰、由司铎和修道人诵读的日课的作用是什么。这是神圣的救主自己在圣事的秩序中与我们同在，祂将自己作为食物和牺牲品随时给予我们，使我们可以与祂合而为一。祂对我们始终不渝的怜悯和关怀，在成千上万的弥撒中闪耀着多么惊人的光芒，在这些弥撒中,祂在十字架上流血圣死的赎罪祭，每天都以不流血的方式更新，并为我们献给天父！

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，是不可改变的，永远是新的。 但是人们必须在有限的时间内从中受益，并在有限的一生中将一切结合于这祭献中。 按照天主圣子颁布给人的规诫，多次重复的圣祭将每日更新，直到祭献达至圆满，世界的现世存在将达到其期限；因为是耶稣基督自己，通过合法祝圣的司铎之手（即使他们不配）以饼酒的形状将自己献给天父，以实现我们与天父的和解。　」

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、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和自然的方式，以至于艾曼丽的言论渗透到他的灵魂中，与其说是劝诫，不如说是安慰，或者说是艾曼丽先前说过，如今朝圣者已承认是真实的必然结果。

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 ! ' "

当无法进行长时间的交谈时，艾曼丽祈求朝圣者祈祷给她精神上的救济，或把朝圣者的一些祈祷意向交托给她，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，从而使他自己与教会更紧密地结合。艾曼丽会用如下的理由：「我们享受父母和祖先留给我们的东西，但我们忘记了欠他们的回报，他们多么哀叹我们忘记感激他们！他们多么需要我们的帮助！他们哭喊着：『痛苦啊，请祈祷，救助我们！为我们奉献弥撒！ 』　」

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，修女建议他，除了祈祷和施舍之外，还要每天有一段时间努力操练舍弃自我、忍耐、柔和、与内在克制。

' "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:

事实上，朝圣者无法抗拒艾曼丽修女话语的力量。但是，他心中有一种意见，几乎不希望被驳斥：那就是，即使与教会没有实际和外在的結合，也有可能实行虔诚，令全能的天主非常喜悦。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要好，他如此雄辩地描绘许多国家糟糕的天主教徒的状态，以至于艾曼丽修女都不敢回答。艾曼丽清楚地看到，在当时她的辩论对他不会有作用。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.

「我的灵修向导（护守天使）严厉地责备我，因我过于顺从地听了你对虔诚的异端之颂扬。我的灵修向导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，奉献给天主并受圣愿的约束；我应该在教会中赞美天主，以真挚的怜悯为异端祈祷。我比其他人更了解教会的真正含义，因此我应该赞美教会中耶稣基督的成员，即祂的身体；对那些与耶稣基督的身体分离并给基督的身体造成残酷伤害的人，我应该同情他们并为他们的归化祈祷。

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.

赞扬不服从的人，是在参与他们的过错；这样的赞美是不仁慈的，因为他们冷却了拯救灵魂的真正热情。我在这方面受到责备对我来说是件好事，因为当质疑如此神圣的事情时，我们不能太纵容。我确实看到异端中的许多好人以极大的同情心激励我，但我也明白，异端是孩子，他们的起源只能追溯到异端自己的时代。他们在没有掌舵或领航的情况下四处漂流，异端不断分裂成相互对峙的派别。有时会影响他们的虔诚运动源于他们以前所属的天主教；但很快就被另一个相反的方向所抵消，一种无知和不驯服的精神促使异端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 ?

异端渴望操练虔诚，而不奉行天主教。虽然他们自诩仪式和死气沉沉的形式无关紧要，全能天主必须在心神和真理上得到侍奉，但他们固执地坚持自己实际上已经死了的形式，坚持自己发明的形式，结果是这些形式不断地变化。这些形式不是内在发展的结果，不是由灵魂激活的身体；异端只是骷髅。正因如此，实践这形式者被骄傲所感染，不能屈颈于轭。事实上，他们从初期就没有被教导谦卑自己，不承认自己的罪过和穷困，不习惯像教会的孩子一样自己责备自己，异端怎么能拥有谦卑的心？怎能在告解圣事中，在天主的代表前，谴责自己？然而时候要到，且现在就是，那些真正朝拜的人，将以心神以真理朝拜父，因为父就是寻找这样朝拜他的人。 (若 4:23)

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端者，是那些完全茫然不知在天主教会外没有救恩的人，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的呼召，寻求认识真理。异教徒通过圣洗礼成为教会成员，如果圣洗有效施行的。他们只应靠教会而活，在灵性滋养方面，只有来自教会的给与；但他们不和教会里的孩子们坐在一起，他们在外面侮辱和吹嘘，或者死于灵性的饥饿。当我在神视中看到受洗的异端回到教会时，他们似乎穿过墙壁来到祭台和圣龛前的；而未受洗的犹太人、土耳其人和异教徒，回到教会时，我看到他们是从门口进来的。　」

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，艾曼丽通过以下象征性的图像表达了她的想法。「我看到了两个城市，一个在右边，一个在左边。一条两边开满鲜花树丛的大道通向左边的城市，但鲜花一朵朵落到地上，没有看到果实。我的指导者对我说：『注意这个新城比右边的旧城要低劣得多。　』城市本身是蜿蜒曲折的街道，但里面全是死气沉沉的。然后我的指导者把我的注意力拉到了右边的老城。老城的许多地方比其它地方显得更加不规则和破旧；但周围却是壮丽的结满了果实的树。除了那些疏于采摘果实或照顾树木的人，那里没有穷人。因为他们已经高寿而雄伟地升天了。左边城市的树似乎无人照料，树枝折断了，果子掉下来了；但在右边城市的树却健康、充满活力，而且果实累累。　」

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 supported his opinion upon that of an ecclesiastic whom he greatly esteemed.

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、他们的秘密修炼和他们的追随者时，他更加不安了。正如艾曼丽自己曾经被催眠术的支持者视为通灵者，所以目前在与她相识之初，朝圣者很想在她身上看到他钟爱的神秘主义的一个图示；但只要仔细研究艾曼丽的举止、信仰的纯洁性、以及对教会权威的尊重，很快就会得到更公正的领会。一天，朝圣者热情地称赞这个教派。 艾曼丽回答说：「是的，我认识戈斯纳。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！拯救他需要很大的代价。　」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，并且谎言支持了朝圣者对一位他非常敬重神职人员的看法。

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：「觉悟！那是什么？　」当朝圣者解释说这意味着理解圣经的亮光时，艾曼丽回答说：「你所说的这种亮光无关紧要，但真正教会的孩子们的恩宠是伟大的！只有他们真诚和顺从地承认唯一真正的天主教信仰，通过他们与有形教会的活泼共融，才能走上通往天上耶路撒冷的正确道路。至于那些擅自反抗教会和教会属灵权柄的人，假装只有自己拥有理解力，自称为『诸圣相通』的人，他们没有真正的亮光，因为他们不是信徒；他们游荡徘徊，与天主和祂的教会分离。我看到即使在他们中最好的人里面，既没有谦逊、纯朴，也没有服从，只有骄傲，可怕的骄傲。他们对他们所处的分离的生活极其自负。

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."

他们谈论信仰、光明、生活的基督教，但他们蔑视和践踏了只应在其中寻求光明和生命的圣教会。他们高举自己凌驾于教会权力和等级制度之上，既不服从也不尊重属灵的权柄；他们自以为是自诩他们比教会的领袖，比教会的圣师更了解一切；他们拒绝善行，但同时又渴望拥有完美，他们以所有所谓的光明，认为既不需要服从，也不需要克己，不需要忏悔补赎，也不需要纪律规则。我看到他们离教会越来越远，我看到他们产生了多少邪恶。　」

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，这严厉的谴责使他的观点受到了严厉的冲击，艾曼丽一次又一次地回到同一个话题上：「我总是看到这些『光明派』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，他们推动了那罪恶的阴谋之完成。

［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它们攻击了虚假神秘主义的本质。没有任何的错误所引起的后果能像知性的骄傲所带来的后果那样具有灾难性，因为这种理智的骄傲驱使人们在痛苦的忏悔之路的外面，却没有基督徒美德的操练，与天主性结合，除了一种内在的情绪，而他们认为这情绪是基督在灵魂中工作的绝对可靠的标志，除此之外没有其他指导。「基督为我们！基督在我们内！ 」这就是这些教派的口号。他们拒绝教会的决定，摆脱信仰和诫命的轭，消除他们之间的一切障碍，消除他们理论的有害影响。

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导，但他对这些教导表示赞赏，並且这些教导的钟爱表达：「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」以最甘饴和最简单的方式向他伸出援手，以达到这些教导的目的的可能性。但在这位真正的天主仆人附近，布伦塔诺的妄想消失了，他用他灵魂所有的能量，现在开始培养纯洁、坚定的信念，他认为这是基本原则，是基本要素，那是艾曼丽自己汲取力量去完成天主分配给她的工作。

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！」克莱门特．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，对艾曼丽最顺从，我们很快就会看到他经常动摇决心。由于他的地位、学识成就、和智力禀赋优于病人周围的人，因此，他对艾曼丽和她非凡的恩惠更清晰更崇高的赞赏。渴望不丢失从艾曼丽口中说出来的每一句话，尤其是在神视中，他生怕浪费了每一刻时间而没有使自己投入这样的交流中。

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，向艾曼丽求助的病弱人群，为她照顾这个小家庭浪费的时间------都让他恼火，都使他的冲动本性感到痛苦，而不习惯于其中的不协调。医生再也不敢问他病人的建议，告解神父不再谈论他的超性职责，神父也不敢以体弱为由来接待她；格特鲁德必须被开除，必须把门关上，不让几位来自弗拉姆斯克的访客进来；尤其重要的是，不能让她的老同伴阿涅腾堡进来，以免任何事性使她偏离了那个伟大的目标——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.

在布伦塔诺看来，他的意图是最值得称赞的，他的要求是最公正的。他泪流满面地向艾曼丽保证，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她的奇妙恩惠，这是天主所拣选的仁慈工具。艾曼丽修女所有的机智都无法使她的朋友们和这个不耐烦、需要自我控制的男人恢复和谐。除了暂时从杜尔门退出之外，别无其它补救办法；因此，在艾曼丽诚挚的请求下，在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，过了很长时间，布伦塔诺才获得完成天主分配给他的任务所必需的灵魂自由。