FROM THE MEDITATIONS OF
ANNE CATHERINE EMMERICH
Blessed Anne Catherine Emmerich (1774-1824)
Mystic, Stigmatist, Visionary, and Prophet
THE DOLOROUS PASSION OF
NIHIL OBSTAT: GEORGIVS D. SMITH. D.D.
IMPRIMATUR: EDM. CAN. SVRMONT
WESTMONASTERII, DIE XXI MAII MCMXXVIII
THE FOUR VOLUME WORK:
THE LOWLY LIFE AND BITTER PASSION
BRIEF SUMMATION OF THIS BOOK
Blessed Anne Catherine Emmerich was an Augustinian nun at the Convent of Agnetenberg, Dulmen, Westphalia, Germany. She lived between 1774 to 1824. During her life, God gave her extensive visions of the past, the present and the future. Many theologians believe that she received from God more visions than any other saint. The Sorrowful (Dolorous) Passion of Our Lord Jesus Christ are the visions of Anne Catherine Emmerich concerning the horrific sufferings our Dear Lord Jesus Christ suffered in his work to save mankind. This includes the Last Supper, the Agony in the Garden, the Arrest, the Scourging the Crowning of Thorns, the Trial by Pontius Pilate, the Carrying of the Cross, the Crucifixion and the Dying on the Cross and the Resurrection of Jesus Christ from the dead. They are incredibly, highly detailed and descriptive, revealing to us more information about the Life of Jesus Christ besides what we read of Him in the Bible. These excerpts are from the book: THE DOLOROUS PASSION OF OUR LORD JESUS CHRIST.
The addendum on the Resurrection, Ascension, Day of Pentecost and the Life of Mary after the Ascension of Christ are from the book: The Lowly Life and Bitter Passion of OUR LORD JESUS CHRIST AND HIS BLESSED MOTHER. Recorded in the Journals of Clemens Brentano, arranged and edited by the Very Reverend Carl E. Schmöger, C.SS.R.
THE DOLOROUS PASSION OF
TABLE OF CONTENTS
|PREFACE||Preface to the French Translation||Pages v-x|
|INTRODUCTION||Introduction to the Book.||Pages xi|
|LIFE OF ANNE CATHERINE EMMERICH||Religious of the Order of St. Augustine, at the Convent of Agnetenberg, Dulmen, Westphalia.||Pages 15-59|
|TO THE READER||Introduction||Page 65|
|MEDITATION I||Preparatons for the Pasch||Pages 67-67|
|MEDITATION II||The Supper-Room||Pages 68-69|
|MEDITATION III||Arrangements for eating the Paschal Lamb||Pages 70-71|
|MEDITATION IV||The Chalice used at the Last Supper||Pages 72-73|
|MEDITATION V||Jesus goes up to Jerusalem||Pages 74-75|
|MEDITATION VI||The Last Pasch||Pages 76-80|
|MEDITATION VII||The Washing of the Feet||Pages 81-83|
|MEDITATION VIII||Institution of the Holy Eucharist||Pages 84-88|
|MEDITATION IX||Private Instructions and Consecrations||Pages 89-93|
|CHAPTER 1||Jesus in the Garden of Olives||Pages 97-121|
|CHAPTER 2||Judas and his Band||Pages 121-127|
|CHAPTER 3||Jesus is Arrested||Pages 127-137|
|CHAPTER 4||Means Employed by the Enemies of Jesus for Carrying out Their Designs Against Him||Pages 138-139|
|CHAPTER 5||A Glance at Jerusalem||Pages 140-144|
|CHAPTER 6||Jesus before Annas||Pages 145-148|
|CHAPTER 7||The Tribunal of Caiphas||Pages 149-150|
|CHAPTER 8||Jesus before Caiphas||Pages 151-158|
|CHAPTER 9||The Insults received by Jesus in the court of Caiphas||Pages 158-160|
|CHAPTER 10||The Denial of St. Peter||Pages 161-164|
|CHAPTER 11||Mary in the House of Caiphas||Pages 164-167|
|CHAPTER 12||Jesus Confined in the Subterranean Prison||Pages 167-170|
|CHAPTER 13||The Morning Trial||Pages 171-173|
|CHAPTER 14||The Despair of Judas||Pages 173-176|
|CHAPTER 15||Jesus is taken before Pilate||Pages 176-179|
|CHAPTER 16||Description of Pilate's Palace and the Adjacent Buildings||Pages 179-183|
|CHAPTER 17||Jesus before Pilate||Pages 183-189|
|CHAPTER 18||The Origin of the Way of the Cross||Pages 189-191|
|CHAPTER 19||Pilate and his Wife||Pages 191-194|
|CHAPTER 20||Jesus before Herod||Pages 194-199|
|CHAPTER 21||Jesus led back from the Court of Herod to that of Pilate||Pages 200-205|
|CHAPTER 22||The Scourging of Jesus||Pages 205-210|
|CHAPTER 23||Mary during the Flagellation of our Lord||Pages 210-212|
|CHAPTER 24||Interruption of the Visions of the Passion by the Appearance of St. Joseph under the form of a Child||Pages 212-218|
|CHAPTER 25||Description of the Personal Appearance of the Blessed Virgin||Pages 218-219|
|CHAPTER 26||The Crowning with Thorns||Pages 220-221|
|CHAPTER 27||Ecce Homo||Pages 222-224|
|CHAPTER 28||Reflections on the Visions||Pages 225-226|
|CHAPTER 29||Jesus Condemned to be Crucified||Pages 227-232|
|CHAPTER 30||The Carriage of the Cross||Pages 233-236|
|CHAPTER 31||The First Fall of Jesus||Pages 236|
|CHAPTER 32||The Second Fall of Jesus||Pages 237-238|
|CHAPTER 33||Simon of Cyrene.---Third Fall of Jesus||Pages 239|
|CHAPTER 34||The Veil of Veronica||Pages 241-242|
|CHAPTER 35||The Fourth and Fifth Falls of Jesus.---The Daughters of Jerusalem||Pages 243-244|
|CHAPTER 36||Jesus on Mount Golgotha.---Sixth and Seventh Falls of Jesus||Pages 245-246|
|CHAPTER 37||The Departure of Mary and the Holy Women of Calvary.||Pages 247-248|
|CHAPTER 38||The Nailing of Jesus to the Cross||Pages 249-252|
|CHAPTER 39||Erection of the Cross||Pages 253|
|CHAPTER 40||Crucifixion of the Thieves||Pages 254-255|
|CHAPTER 41||Jesus Hanging on the Cross Between Two Thieves||Pages 256-257|
|CHAPTER 42||First Word of Jesus on the Cross||Pages 258|
|CHAPTER 43||Eclipse of the Sun.---Second and Third Word of Jesus on the Cross||Pages 259-260|
|CHAPTER 44||The Fear felt by the Inhabitants of Jerusalem.---Fourth Word of Jesus on the Cross||Pages 261-265|
|CHAPTER 45||Fifth, Sixth, and Seventh Words of Jesus on the Cross.---His Death||Pages 266-269|
|CHAPTER 46||The Earthquake.---Apparitions of the Dead in Jerusalem||Pages 270-273|
|CHAPTER 47||The Request of Joseph of Arimathea to be allowed to have the Body of Jesus||Pages 274|
|CHAPTER 48||The Opening of the Side of Jesus.---Death of the Two Thieves||Pages 275-277|
|CHAPTER 49||A Description of Some Parts of Ancient Jerusalem||Pages 278-280|
|CHAPTER 50||The Descent from the Cross||Pages 281-285|
|CHAPTER 51||The Embalming of the Body of Jesus||Pages 286-291|
|CHAPTER 52||The Body of Our Lord Placed in the Sepulchre||Pages 292|
|CHAPTER 53||The Return from the Sepulchre.---Joseph of Arimathea is put in Prison||Pages 293-294|
|CHAPTER 54||On the Name of Calvary||Pages 295-296|
|CHAPTER 55||The Cross and the Wine-press||Pages 297|
|CHAPTER 56||Apparitions on Occasion of the Death of Jesus||Pages 298-299|
|CHAPTER 57||Guards are Placed Around the Tomb of Jesus||Pages 300|
|CHAPTER 58||A Glance at the Disciples of Jesus on Holy Saturday||Pages 301-304|
|CHAPTER 59||A Detached Account of the Descent into Hell||Pages 305-310|
|CHAPTER 60||The Eve of the Resurrection||Pages 311|
|CHAPTER 61||Joseph of Arimathea Miraculously Set at Large||Pages 312|
|CHAPTER 62||The Night of Resurrection||Pages 313-316|
|CHAPTER 63||The Resurrection of Our Lord||Pages 317|
|CHAPTER 64||The Holy Women at the Sepulchre||Pages 318-323|
|CHAPTER 65||The Relation which was given by the Sentinels who were placed around the Sepulchre||Pages 324-325|
|CHAPTER 66||The End of the Lenten Meditations||Pages 326|
|APPENDIX||Detached Account of Longinus||Pages 327-330|
THE END OF THE DOLOROUS PASSION OF JESUS CHRIST
CONTINUATION OF THE RESURRECTION OF CHRIST: INCLUDES THE RESURRECTION, THE ASCENSION OF CHRIST INTO HEAVEN AND THE DAY OF PENTECOST AND THE LIFE OF THE VIRGIN MARY AFTER THE ASCENSION OF JESUS INTO HEAVEN:
FROM THE BOOK: THE LIFE OF OUR LORD AND SAVIOUR JESUS CHRIST Combined with THE BITTER PASSION and THE LIFE OF MARY, VOLUME IV. from the visions of Blessed Anna Catharina Emmerick.
CLICK THE LINKS BELOW FOR MORE FROM THE VISIONS OF BLESSED ANNE CATHERINE EMMERICH
|CONTINUATION OF RESURRECTION & ASCENSION|
|PENTECOST AND BEGINNINGS OF THE CHURCH|
|LIFE OF MARY AFTER CHRIST ASCENDS INTO HEAVEN|
|THE BOOK OF BLESSED ANNE CATHERINE EMMERICH'S VISION OF THE LIFE OF CHRIST: |
THE LOWLY LIFE AND BITTER PASSION OF OUR LORD JESUS CHRIST AND HIS BLESSED MOTHER TOGETHER WITH THE MYSTERIES OF THE OLD TESTAMENT (VISIONS OF BLESSED ANNE CATHERINE EMMERICH) (.PDF FILES)
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BY THE ABBÉ DE CAZALES
THE writer of this Preface was travelling in Germany, when he chanced to meet with a book, entitled, The History of the Passion of our Lord Jesus Christ, from the Meditations of Anne Catherine Emmerich, which appeared to him both interesting and edifying. Its style was unpretending, its ideas simple, its tone unassuming, its sentiments unexaggerated, and its every sentence expressive of the most complete and entire submission to the Church. Yet, at the same time, it would have been difficult anywhere to meet with a more touching and life-like paraphrase of the Gospel narrative. He thought that a book possessing such qualities deserved to be known on this side of the Rhine, and that there could be no reason why it should not be valued for its own sake, independent of the somewhat singular source whence it emanated.
Still, the translator has by no means disguised to himself that this work is written, in the first place, for Christians; that is to say, for men who have the right to be very diffident in giving credence to particulars concerning facts which are articles of faith; and although he is aware that St. Bonaventure and many others, in their paraphrases of the Gospel history, have mixed up traditional details with those given in the sacred text, even these examples have not wholly reassured him. St. Bonaventure professed only to give a paraphrase, whereas these revelations appear to be something more. It is certain that the holy maiden herself gave them no higher title than that of dreams, and that the transcriber of her narratives treats as blasphemous the idea of regarding them in any degree as equivalent to a fifth Gospel; still it is evident that the confessors who exhorted Sister Emmerich to relate what she saw, the celebrated poet who passed four years near her couch, eagerly transcribing all he heard her say, and the German Bishops, who encouraged the publication of his book, considered it as something more than a paraphrase. Some explanations are needful on this head.
The writings of many Saints introduce us into a new, and, if I may be allowed the expression, a miraculous world. In all ages there have been revelations about the past, the present, the future, and even concerning things absolutely inaccessible to the human intellect. In the present day men are inclined to regard these revelations as simple hallucinations, or as caused by a sickly condition of body.
The Church, according to the testimony of her most approved writers, recognises three descriptions of ecstasy; of which the first is simply natural, and entirely brought about by certain physical tendencies and a highly imaginative mind; the second divine or angelic, arising from intercourse held with the supernatural world; and the third produced by infernal agency.* Lest we should here write a book in.stead of a preface, we will not enter into any development of this doctrine, which appears to us highly philosophical, and without which no satisfactory explanation can be given on the subject of the soul of man and its various states.
The Church directs certain means to be employed to ascertain by what spirit these ecstasies are produced, according to the maxim of St. John: ‘Try the spirits, if they be of God.’ When circumstances or events claiming to be supernatural have been properly examined according to certain rules, the Church has in all ages made a selection from them.
* See, on this head, the work of Cardinal Bona, De Discretionc Spiritaum.
Many persons who have been habitually in a state of ecstasy have been canonised, and their books approved. But this approbation has seldom amounted to more than a declaration that these books contained nothing contrary to faith, and that they were likely to promote a spirit of piety among the faithful. For the Church is only founded on the word of Christ and on the revelations made to the Apostles. Whatever may since have been revealed to certain saints possesses purely a relative value, the reality of which may even be disputed—it being one of the admirable characteristics of the Church, that, though inflexibly one in dogma, she allows entire liberty to the human mind in all besides. Thus, we may believe private revelations, above all, when those persons to whom they were made have been raised by the Church to the rank of Saints publicly honoured, invoked, and venerated; but, even in these cases, we may, without ceasing to be perfectly orthodox, dispute their authenticity and divine origin. It is the place of reason to dispute and to select as it sees best.
With regard to the rule for discerning between the good and the evil spirit, it is no other, according to all theologians, than that of the Gospel. A fructibus eorum cognoscetis eos. By their fruits you shall know them. It must be examined in the first place whether the person who professes to have revelations mistrusts what passes within himself; whether he would prefer a more common path ; whether far from boasting of the extraordinary graces which he receives, he seeks to hide them, and only makes them known through obedience; and, finally, whether he is continually advancing in humility, mortification, and charity. Next, the revelations themselves must be very closely examined into; it must be seen whether there is anything in them contrary to faith whether they are conformable to Scripture and Apostolical tradition; and whether they are related in a headstrong spirit, or in a spirit of entire submission to the Church.
Whoever reads the life of Anne Catherine Emmerich, and her book, will be satisfied that no fault can be found in any of these respects either with herself or with her revelations. Her book resembles in many points the writings of a great number of saints, and her life also bears the most striking similitudeto theirs. To be convinced of this fact, we need but study the writings or what is related of Saints Francis of Assissium, Bernard, Bridget, Emmerich to have been inspired by God’s Holy Spirit, we Ignatius, John of the Cross, Teresa, and an immense number of other holy persons who are less known. So much being conceded, it is clear that in considering Sister Emmerich to have been inspired by God’s Holy Spirit, we are not ascribing more merit to her book than is allowed by the Church to all those of the same class. They are all edifying, and may serve to promote piety, which is their sole object. We must not exaggerate their importance by holding as an absolute fact that they proceed from divine inspiration, a favour so great that its existence in any particular case should not be credited save with the utmost circumspection.
With regard, however, to our present publication, it may be urged that, considering the superior talents of the transcriber of Sister Emmerich’s narrations, the language and expressions which he has made use of may not always have been identical with those which she employed. We have no hesitation whatever in allowing the force of this argument. Most fully do we believe in the entire sincerity of M. Clement Brentano, because we both know and love him, and, besides, his exemplary piety and the retired life which he leads, secluded from a world in which it would depend but on himself to hold the highest place, are guarantees amply sufficient to satisfy any impartial mind of his sincerity. A poem such as he might publish, if he only pleased, would cause him to be ranked at once among the most eminent of the German poets, whereas the office which he has taken upon himself of secretary to a poor visionary has brought him nothing but contemptuous raillery. Nevertheless, we have no intention to assert that in giving the conversations and discourses of Sister Emmerich that order and coherency in which they were greatly wanting, and writing them down in his own way, he may not unwittingly have arranged, explained, and embellished them. But this would not have the effect of destroying the originality of the recital, or impugning either the sincerity of the nun, or that of the writer.
The translator professes to be unable to understand how any man can write for mere writing’s sake, and without considering the probable effects which his work will produce. This book, such as it is, appears to him to be at once unusually edifying, and highly poetical. It is perfectly clear that it has, properly speaking, no literary pretensions whatever. Neither the uneducated maiden whose visions are here related, nor the excellent Christian writer who has published them in so entire a spirit of literary disinterestedness, ever had the remotest idea of such a thing. And yet there are not, in our opinion, many highly worked-up compositions calculated to produce an effect in any degree comparable to that which will be brought about by the perusal of this unpretending little work. It is our hope that it will make a strong impression even upon worldlings, and that in many hearts it will prepare the way for better ideas—perhaps even for a lasting change of life.
In the next place, we are not sorry to call public attention in some degree to all that class of phenomena which preceded the foundation of the Church, which has since been perpetuated uninterruptedly, and which too many Christians are disposed to reject altogether, either through Ignorance and want of reflection, or purely through human respect. This is a field which has hitherto been but little explored historically, psychologically, and physiologically; and it would be well if reflecting minds were to bestow upon it a careful and attentive investigation. To our Christian readers we must remark that this work has received the approval of ecclesiastical authorities. It has been prepared for the press under the superintendence of the two late Bishops of Ratisbonne, Sailer and Wittman. These names are but little known in France; but in Germany they are identical with learning, piety, ardent charity, and a life wholly devoted to the maintenance and propagation of the Catholic faith. Many French priests have given their opinion that the translation of a book of this character could not but tend to nourish piety, without, however, countenancing that weakness of spirit which is disposed to lend more importance in some respects to private than to general revelations, and consequently to substitute matters which we are simply permitted to believe, in the place of those which are of faith.
We feel convinced that no one will take offence at certain details given on the subject of the outrages which were suffered by our divine Lord during the course of his passion. Our readers will remember the words of the psalmist: ‘I am a worm and no man; the reproach of men, and the outcast of the people;’ and those of the apostle: ‘Tempted in all things like as we are, without sin.’ Did we stand in need of a precedent, we should request our readers to remember how plainly and crudely Bossuet describes the same scenes in the most eloquent of his four sermons on the Passion of our Lord. On the other hand, there have been so many grand platonic or rhetorical sentences in the books published of late years, concerning that abstract entity, on which the writers have been pleased to bestow the Christian title of the Word, or Logos, that it may be eminently useful to show the Man-God, the Word made flesh, in all the reality of his life on earth, of his humiliation, and of his sufferings. It must be evident that the cause of truth, and still more that of edification, will not be the losers.
THE following meditations will probably rank high among many similar works which the contemplative love of Jesus has produced; but it is our duty here plainly to affirm that they have no pretensions whatever to be regarded as history. They are but intended to take one of the lowest places among those numerous representations of the Passion which have been given us by pious writers and artists, and to be considered at the very utmost as the Lenten meditations of a devout nun, related in all simplicity, and written down in the plainest and most literal language, from her own dictation. To these meditations, she herself never attached more than a mere human value, and never related them except through obedience, and upon the repeated commands of the directors of her conscience.
The writer of the following pages was introduced to this holy religious by Count Leopold de Stolberg.* Dean Bernard Overberg, her director extraordinary, and Bishop Michael Sailer,* who had often been her counsellor and consoler, urged her to relate to us in detail all that she experienced; and the latter, who survived her, took the deepest interest in the arrangement and publication of the notes taken down from her dictation. These illustrious and holy men, now dead, and whose memory is blessed, were in continual communion of prayer with Anne Catherine, whom they loved and respected, on account of the singular graces with which God had favoured her. The editor of this book received equal encouragement, and met with no less sympathy in his labours, from the late Bishop of Ratisbonne, Mgr. Wittman.* This holy Bishop, who was so deeply versed in the ways of Divine grace, and so well acquainted with its effects on certain souls, both from his private investigations of the subject, and his own experience, took the most lively interest in all that concerned Anne Catherine, and on hearing of the work in which the editor of this book was engaged, he strongly exhorted him to publish it. ‘These things have not been communicated to you for nothing,’ would he often say; ‘God has his views in all. Publish something at least of what you know, for you will thereby benefit many souls.’ He at the same time brought forward various instances from his own experience and that of others, showing the benefit which had been derived from the study of works of a similar character. He delighted in calling such privileged souls as Anne Catherine the marrow of the bones of the Church, according to the expression of St. John Chrysostorn, medulla enim hujus mundi sunt, and he encouraged the publication of their lives and writings as far as lay in his power.
The editor of this book being taken by a kind friend to the dying bed of the holy Bishop, had no reason whatever to expect to be recognised, as he had only once in his life conversed with him for a few minutes; nevertheless the dying saint knew him again, and after a few most kind words blessed and exhorted him to continue his work for the glory of God.
Encouraged by the approbation of such men, we therefore yield to the wishes of many virtuous friends in publishing the Meditations on the Passion, of this humble religious, to whom God granted the favour of being at times simple, ingenuous, and ignorant as a child, while at others she was clear-sighted, sensible, possessed of a deep insight into the most mysterious and hidden things, and consumed with burning and heroic zeal, but ever forgetful of self, deriving her whole strength from Jesus alone, and steadfast in the most perfect humility and entire sclf-abnegation.
We give our readers a slight sketch of her life, intending at some future day to publish her biography more in full.
* The Count de Stolberg is one of the most eminent converts whom the Catholic Church has made from Protestarnism. He died in 1819.
* The Bishop of Ratisbonne, one of the most celebrated defenders of the faith in Germany.
* Mgr. Wittman was the worthy successor of Sailer, and a man of eminent sanctity, whose memory is held in veneration by all the Catholics of the south of Germany.
FEBRUARY 25, 2004
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