Cristofano Allori, CC BY 4.0, through Wikimedia Commons
DI CONVERSATION OF DI SERAPHIC VIRGIN CATHERINE OF SIENA, WEY SHE TELL HER SECRETARIES MAKE DEM WRITE AS SHE DEY FOR STATE OF ECSTASY, AND WEY DEM COMPLETE FOR DI YEAR OF OUR LORD 1370,
TOGETHER WITH DI STORY OF HER DEATH FROM PERSON WEY SEE AM WITH IM OWN EYE
List of Wetin Dey Inside
Introduction
Teaching About How God Dey Care for Everything
Teaching About How to Judge Matter Well
Teaching About Prayer
Teaching About Obedience
Algar Thorold translate am from di original Italian, and put introduction about di life of di Saint and di time wey she live before di main text. Na new edition wey dem shorten. Na Kegan Paul, Trench, Trubner & Co., Ltd., London, first publish am for 1907. Harry Plantinga turn am to digital text and update di English for 1995. This electronic text dey for public domain.
Introduction
E go hard to talk whether na friends or enemies don make di Age of di Saints, di vast and delicate Middle Ages, suffer pass. But one thing dey certain: di medieval period dey affect people wey study am like person wey get strong character, wey fit make people love am or hate am, but wey dem no fit just ignore. People for di eighteenth century despise this period because dem no get di kind imagination wey go help dem understand life for di past. When di enthusiasm of Chateaubriand and di Romanticists for di far side of Rhine—enthusiasm wey get plenty fine talk inside—begin soften this contempt, admiration wey no dey distinguish good from bad take di place of hostility. Di dark parts comot from di picture; di medieval period come turn to golden age when heaven and earth visibly join together, when Christian society reach di highest level of perfection wey make am example for every age wey follow. Then di German professors come with all di tools of scientific study of history. As we wey no be Germans look through their instruments, we come begin judge di matter more carefully and, perhaps, more fairly. Di Germans too don get followers from other nations. Even though their conclusions about particular points fit differ, for every country now, among people wey don reach certain level of education, na di same views dem hold about di principles wey suppose guide historical investigation. Still, even though nobody wey value im reputation go dare bring im own contrary rule about wetin count as proper evidence, di same facts still seem to lead different people to different judgments. Because history wey dem write only to narrate wetin happen no be history; di work of historian never finish when e don dig out facts and establish dates: na then di part of im work wey need di most careful judgment dey begin. For history to deserve di name, e must make us feel as if di men and women wey e describe still dey alive. To do this well, e must rest not only on deep understanding of human nature generally, but also on personal understanding of di particular men and women wey take part for di events wey e dey describe. Nobody suppose change di facts themselves at all; but to decide wetin dem mean and wetin dem show about di policy wey people follow or di character of people wey cause di events, we must depend plenty on di personality of di historian. E clear say person wey no get di fellow feeling wey go help am enter di mind and character of person wey e wan describe go hardly fit make that person come alive for us. Because for Art, just as for Life, fellow feeling na power.
Now, even though this na true for every kind history, perhaps e even true more for di history of di Middle Ages than for any period wey near our own time, and di reason no hard to find. Di Middle Ages produce plenty great individuals wey shape society, to extent wey perhaps no period after am don reach. For modern times, general ideas wey people turn to guiding principles, like “Capital” or di “Rights Wey Human Beings Get,” don largely take di place of individual people as di force wey dey shape society. Di one great Tyrant of di nineteenth century see im chance inside di disorder wey follow di French Revolution. For that time, na di strong must carry di spoils. But even Napoleon, for di end, no be mainly di greater skill or strength of one rival defeat am; rather, na different forces of im time, wey dey grow slowly and wey no bear any one person’s name, join together bring am down. E for hard to catch di lion inside that kind net for di trecento. For that time, di fate of whole populations tie to di hatred wey princes get for one another. So, to understand how Europe be at any particular moment for that period, person need to understand di state of soul of di individuals wey happen to hold political power for that time.
Ma e no mean say na naanị àgwà na ike nke prince be naanị ike wey dey n’ọchịchị oge Middle Ages, n’ihi say dem kwenyere say ọbụna prince n’onwe ya ga-emecha zaa ajụjụ nye otu echiche, wey dị elu karịa ọkwa dị iche iche nke ụwa ruo n’ókè na ọkwa ndị ahụ niile hà nhata n’ihu ya. N’oge ahụ, okpukpe bụ ike wey na-achị echiche na ndụ ọha mmadụ n’ụzọ wey, n’agbanyeghị iwe na okwu ilu wey jupụtara n’esemokwu theology nke oge anyị, ọ na-esiri anyị ike ịghọta. Otu ụbọchị, prince na onye ọrụ ubi wey e kegidere n’ala onye nwe ya ga-apụta dịka ndị na-arịọ ebere n’ihu Oche Ikpe nke Christ, ma echiche Christianity nke oge Middle Ages kwadoro onye ọrụ ahụ nke ukwuu. Nna nke ụwa Ndị Kraịst, wey bụ Priest na Eze n’otu oge, onye e tere mmanụ ma doo nsọ ka ọ bụrụ onye na-anọchite anya Ikpe Ziri Ezi nke Chineke n’ọha mmadụ, enweghị ike iji ọnọdụ ya gbanahụ ike ikpe ahụ; otu ụbọchị, ọ ga-azarịrị ajụjụ banyere otú o si lekọta ihe e nyere ya n’aka. Ndị oge Middle Ages, wey maara ọdịiche dị n’etiti ọrụ mmadụ ji na onye ahụ n’onwe ya, anaghịkwa atụ ụjọ iche banyere ihe ga-eme onye nlekọta wey ekwesịghị ntụkwasị obi. N’otu ihe osise Angelico sere na Florence nke a kpọrọ “Ikpe Ikpeazụ”, ọ dị ka ndị na-emezu ikpe ahụ na-enwe ọṅụ pụrụ iche ka ha na-eme ngwa ịdọrọ popes na cardinals na ndị ụkọchukwu ndị ọzọ gaa n’olulu ahụ.
N’ihi say na nkatọ wey e nyochaghị nke ọma mere ụfọdụ ndị ji chee say Church nke oge Middle Ages nwere mmetụta n’akọ na uche nke ụwa Ndị Kraịst naanị, ma ọ bụ ọbụna karịsịa, dịka ihe wey guzoro naanị n’ike nke aka ya: na otu ndị priest, site n’enyemaka amaghị ihe nke ndị mmadụ, jisiri ike mee ka a nabata otu nnukwu nkwupụta ọjọọ na ha nwere ike ịchị ebe mkpụrụ obi ga-ejedebe, site n’ihe ndị yiri anwansi na ike ịchụpụ mmadụ na mmekọrịta Church. Ọ dịghị ihe ga-aka nke a dị anya na eziokwu. O nwere ike ịbụ na ọ dịghị oge ọzọ akọ na uche Ndị Kraịst ghọtara nke ọma karịa oge ahụ na usoro Catholic niile wey anya na-ahụ—Sacraments ya, ndị priest ya, na iwu nduzi ya—bụ naanị ụzọ e si egosipụta Echiche Christianity n’ihe a na-ahụ anya, ihe dị mkpa ma dị nsọ n’ọnọdụ nke ya; na ike ndụ nke Echiche ahụ bụ ndụ wey Church ji dị ndụ; nakwa na ọ bụ site n’Echiche ahụ ka a ga-eji kpee Ndị Kraịst niile ikpe n’ikpeazụ, ma ndị priest ma ndị lay, ma ndị ọchịchị ma ndị ha na-achị. Mgbe Savonarola zara onye nnọchiteanya Pope, wey n’ọgba aghara ya mehiere tinye, n’elu okwu eji achụpụ mmadụ na Church Militant, okwu ọzọ na-achụpụ ya na Church Triumphant, sị, “Ị nweghị ike ime ya,” ọ na-agbaso ezigbo nkuzi a nabatara n’oge Middle Ages. Ọzọkwa, ọbụna ma usoro echiche Church ahụ, ma e soro ya nke ọma ruo na njedebe, gaara achọ ka ọ dị otú ahụ, e wereghị Church nke ndị isi ya na-achị dịka naanị ụzọ Uche Chineke si egosi onwe ya n’ụwa Ndị Kraịst. Otu ndị mmadụ niile si nabata echiche Ndị Kraịst n’oge ahụ mere ka saint bụrụ ụdị mmadụ a maara nke ọma, dịka anyị si mara millionaire ma ọ bụ onye na-emere ọha mmadụ ihe ọma n’oge a. Ọ bụ ezie na saint nọ n’okpuru otu usoro Church dịka Ndị Kraịst ndị ọzọ, a kwenyere na o nwere mmekọrịta pụrụ iche nke ya na Chineke, nke fọrọ obere ka ọ bụrụ mkpughe nke onwe ya. Karịsịa, a kwenyere na ọtụtụ adịghị ike wey na-egbochi mmadụ n’ihi ọdịda mmadụ adịghị egbochi ya. E ji n’aka na ekpere ya na-arụpụta ihe; a kwenyere na ike wey bi n’ime ya na-agakarị n’ofe usoro ihe ndị mmadụ na-ahụ na-eme kwa mgbe; ọtụtụ mgbe, ndị mmadụ na-anabata ya dịka onye bu ozi si n’aka Chineke bịa nye ụwa Ndị Kraịst, ozi wey karịrị mkpughe ahụ ndị isi Church bụ ndị nlekọta ya ziri ezi. N’ezie, ọtụtụ mgbe ozi ahụ bụ ịdọ ndị isi Church aka ná ntị ma ọ bụ ịgbazi ha. Sabatier kwuru eziokwu mgbe ọ kọwara na saints nke oge Middle Ages na usoro ọchịchị Church nwere ihe fọrọ nke nta ka ọ bụrụ otu mmekọrịta ahụ ndị Amụma Israel nwere na otu ndị priest Juu n’okpuru usoro ochie. Ha na-esi n’ebe ha bi naanị ha ma ọ bụ n’ebe obibi ndị religious pụta, were egbugbere ọnụ icheku ọkụ si n’elu altar metụrụ kwujọọ ajọ omume ebe ọ bụla ha hụrụ ya, ọbụna n’ọkwa kachasị elu. Ọ dịghị mkpa ikwu na ha abụghị ndị chọrọ ịkwatu usoro ahụ — ọ bụrụ n’ezie na ha bụ ụdị ndị ahụ, ọnọdụ Europe nwere ike ịdị nnọọ iche taa; n’anya ha, dịka n’anya Ndị Kraịst ndị ọzọ, usoro nhazi Church si n’aka Chineke; ọ bụkwa ibu ọrụ dị nsọ nke ọrụ pastọ ka ha ji ekpe pastọ na-erughị eru ikpe.
Ihe atụ dabara adaba nke àgwà a dị na ndụ Blessed Colomba nke Rieti. Colomba, wey bụ nwanyị ọrụ ubi nkịtị, natara ọkpụkpọ ịrụ ọrụ ikwusa ozi ọma, ihe a na-adịghị ahụkarị n’ụdị ọnọdụ ya. Ndị nnọchiteanya Holy Office n’ógbè ahụ, wey ihe ọhụrụ a tụrụ ụjọ, tụrụ ya mkpọrọ. Ha jikwa ohere ọbịbịa Alexander VI. n’obodo Perugia dị nso kpọga ya n’ihu His Holiness ka a jụọ ya ajụjụ. Mgbe e kpọbatara saint ahụ n’ihu Pope, o ji nsọpụrụ susuo ọnụ uwe ya, ịhụnanya na nsọpụrụ nye Chineke wey ịhụ Vicar nke Christ kpalitere n’ime ya wee karị ya akarị, ya adaba n’ọnọdụ mmụọ wey uche ya nile dị na Chineke. N’ọnọdụ ahụ, ọ kpọkuru ikpe Chineke n’elu mmehie Rodrigo Borgia. Ịgbalị ịkwụsị ya abaghị uru; onye inquisitor ma ọ bụ ndị nche enweghịzi ike ịchịkwa ya; Pope ga-anụrịrị ihe niile ọ chọrọ ikwu. O mere otú ahụ; o kwupụtara na nkuzi nwanyị ahụ niile kwekọrọ kpamkpam n’ezi okwukwe Church, wee hapụ ya ka ọ laa, jiri nsọpụrụ niile mesoo ya. N’ihe omume a wey gosiri àgwà oge ahụ nke ọma, ọ dị ka, n’otu oge a, ụmụ usoro echiche scholastic gosiri na usoro ahụ ziri ezi, n’agbanyeghị nnukwu ihe ize ndụ. . . .
* * *
For halfway between sky and earth, one Beautiful City hang: Siena, Vetus Civitas Virginis. The town be like bride wey come down from the airy heights, come settle gently for the tops of three hills, wey e use domes and towers wey gather together crown. People wey dey study the early Italian painters know the city well, whether dem see am from the vineyards wey cover the sides of the hills, or from the nearby high ground of Belcaro, where the shape of im wall wey get gaps for the top and im slender Campanile bell tower dey stand against the evening sky. Na the city form the wonderful and solemn background for many great works of the trecentisti, and e be like say na only there the glorified people wey dey front of those paintings fit call home, if dem fit get any home for earth. As person dey waka round the ancient walls, e no go surprise am if, as e turn one corner for road, e suddenly meet one of those holy groups wey this kind surroundings dey so often bring back to mind. True-true, many times person dey get one strange feeling as if e dey see painting, when one friar wey dey pass happen to form, just for one moment, one “composition” with cypress tree and old archway wey dey crumble.
Siena once compete well with Florence for trade, war and politics, but e don leave those smaller matters for long now; and this one na good thing for the more important interests wey e stand for. Im worldly greatness don completely collapse for more than five hundred years; true-true, the town never recover from the plague wey kill 80,000 of im people for those faraway days of 1348. Small mounds wey grass cover inside the city walls show how the town don shrink since dem build the walls, and Mr. Murray put im present population at less than 23,000. The free Ghibelline Republic wey, with help from Pisa, defeat the combined forces of the Guelf party for Tuscany at Monte Aperto on that memorable 4th of September 1260, now get to manage the dignity of Italian Prefettura, wey resemble grand honour but no really get the same worth, after centuries under Spanish and Austrian rule. At least, up till now, Siena don largely escape the way modern rulers don spoil the beauty of Florence buildings. Even the railway don show enough consideration to hide im presence among the olive trees wey wrap round the foot of the hill where the city stand.
Once we enter inside the rose-coloured walls, as we dey climb the narrow streets wey dem pave roughly, between rows of palaces, we find ourselves for one world wey truly far from anything wey life for this our century, wey dey judge things mainly by their practical use, don make us know. Some of the palaces stern and huge like Casa Tolomei, wey dem build in 1205; others na fine examples of Italian Gothic, like Palazzo Saracini; and others again show that joining of beauty and strength wey mark house-building during the best days of the Renaissance, like Palazzo Piccolomini. Yet, as we rub our eyes, no doubt dey say na world of real things, even though e be as if the deeper truth of art dey visibly show us wetin those things mean, with art wey dey make im presence strongly felt all round us. Here na Casa Tolomei, one huge cube of roughly cut stone wey age don stain to the colour of silver wey don lose im shine. Na there that Madonna Pia once live, the woman wey her story dey live forever for Dante poetry. Who fit separate the actual story of her days from the life wey no dey end wey the poet give her? At least, for that moment of her suffering, dem don make her live forever. And no far from that ancient home wey be like fortress, for one winding narrow passage wey person hardly fit call street, another house from medieval Siena dey — this time no be palace, but the small home of one tradesman. For the fourteenth century, na Set Giacomo Benincasa, one cloth-dyer, get am. Dem don now turn part of am to chapel, and above the door dem write these words: Sponsae Xti Katerinae Domus. Na here, on March 5, 1347, wey be Palm Sunday, Giacomo daughter Caterina was born. She still dey live on as one of the purest glories of the Christian Church under the name of St. Catherine of Siena. More than 500 years don pass since the daughter of the Siena cloth-dyer enter into that rest wey the Church dey use such lofty and touching symbols describe, symbols wey partly hide and partly reveal her teaching about the final destiny of human beings. Na another example of how the world of real events join with the deeper truth of art, but this one get meaning wey far deeper pass the case of poor Madonna Pia.
St. Catherine was born together with one twin sister, wey no survive. Her parents, Giacomo and Lapa Benincasa, na ordinary townspeople wey dey well-to-do, and from wetin person fit see, dem deserve the good name wey dem get as people wey dey devoted to God. Lapa, daughter of one Mucio Piagenti, one poet wey everybody don now completely forget, born twenty-five children for her husband; na only thirteen of them seem to don grow reach adulthood. This large family live together for the small house, as people still dey do for Italy, until Giacomo die in 1368.
Plenty pages dey for the stories of Christian saints wey fit touch person deeply. Who fit read about how Augustine or Loyola struggle to reach the holy life wey e set before imself, without the story moving am? Or who fit read about the heroic courage of Theresa, wey stand against every human obstacle to declare say na God send am, and wey, after years of work, use her will wey no dey shake take prove those things wey she talk wey people hardly fit believe? Other pages dey for the lives of the saints wey perhaps no get that kind drama, but still get their own simple beauty and poetry: their sweet subject na the childhood of those servants of Christ wey don carry His yoke from the beginning of their lives. Here, the dazzling light of wetin God reveal don become soft and gentle light, and inside this light, the shape and features of ordinary human life dey look even more touchingly human. The hymn for Lauds for the Feast of the Holy Innocents show those martyrs wey no even know wetin dey happen to dem as dem dey play with their palm branches and crowns right under the altar of Heaven: —
“Una wey be the first victims for Christ,
Tender flock of children wey dem kill,
Right under the altar, una innocent ones,
Una dey play with palm branch and crowns!”
Na so these other holy little children dey play as hermits or as people wey dey monastery, instead of the soldier and house-keeping games wey children wey their mind dey more for worldly things dey like. Heaven dey bend low to join their holy merriment: dem tell us about Blessed Hermann Joseph, the Premonstratensian, say the Divine Child Himself joyfully join am for the games wey e dey play as small pikin. Na really joyless person wey too dey show book knowledge go want use ordinary human reasoning take explain away these pure stories wey be like myths. Little Catherine no different from her other brothers and sisters wey the Church don declare saints. When she dey five years old, she get the habit of kneeling down for each step of the staircase to say one “Hail Mary”. This devotion please the angels so much that dem often carry her go up or down without allowing her feet touch ground. This one dey frighten her mama well-well, and she tell Father Raymond of Capua, the Dominican priest wey dey hear the family’s confessions, say she dey fear accident. And no be only these wonders be the reward for her devotion as small pikin. From the day wey she begin walk, her many relatives and her papa and mama friends come like her well-well. Dem give her the pet name Euphrosyne because her talk dey drive sorrow away, and dem dey always find one reason or another to invite her come their houses. One morning, dem send her message go the house of her married sister Bonaventura. There, she receive the favour of one beautiful vision. Because this vision carry important symbolic meaning for the great work wey she go do later for life, I go tell am with Father Raymond’s words, but I go shorten im long account small.
“Na so e happen say, when Catherine don reach six years, one day she follow her brother Stephen, wey senior her small, go their sister Bonaventura house. Bonaventura marry one man wey im name na Niccol”, as dem don mention above. Dem go carry something or deliver message from their mama Lapa. When dem don finish the errand wey their mama send dem, as dem dey return from their sister house to their own house and dey pass through one valley wey the people dey call Valle Piatta, the holy child raise her eyes. For the other side, above the Church of the Preaching Friars, she see one room wey fine well-well, wey dem decorate with the splendour of royalty. Inside the room, Jesus Christ, the Saviour of the world, sit for one imperial throne, wear pontifical vestments, with papal tiara for His head. The princes of the Apostles, Peter and Paul, and the holy evangelist John dey with Him. Wetin Catherine see amaze her so much that she stand still, fix her eyes without moving, and gaze with plenty love on her Saviour. As He appear for this wonderful way, to gently draw her love to Himself, He fix His royal eyes on her and, with gentle smile, raise His right hand over her. He make the sign of the Holy Cross as bishop dey do, and leave her with the gift of His eternal blessing. The grace of this gift work so powerfully that Catherine no come dey conscious of herself, and she change to be like Him wey she dey look with so much love. She forget not only the road wey she dey, but even herself. Even though she normally be child wey dey fear, she stand still for some time with her eyes raised and fixed for the public road, where people and animals dey pass all the time. She for surely continue to stand there as long as the vision last, if other people no forcefully draw her attention away. But as the Lord dey do these wonderful things, the child Stephen leave her where she stand still and continue to go down the hill, as he think say she dey follow am. But when he see her far away, still no dey move and no dey answer as he dey call her, he come back and use im hands pull her, dey ask: ‘Wetin you dey do here? Why you no dey come?’ Then Catherine, like person wey just wake from deep sleep, lower her eyes and talk: ‘Oh, if you don see wetin I dey see, you no for distract me from this kind sweet vision!’ She raise her eyes up again; but the vision don disappear completely, according to the will of Him wey grant am. She no fit bear this without pain, and she begin cry and blame herself because she turn her eyes towards the ground.” Na so the “call” of St. Catherine of Siena be. And for mind wey dey focus on mystical meaning, the appearance of Christ for the likeness of His Vicar fit rightly stand as sign of the great mission wey she go later carry out for the Holy See.
* * *
Plenty things fit dey to talk about wetin Catherine do among the people of her time. Perhaps na only few people ever live life wey full of so much activity, or succeed to leave such strong mark of who dem be on the events of their time. Catherine the Peacemaker dey settle the groups wey dey fight one another for the city where dem born her, and she end one international quarrel between Florence and the Holy See. Catherine the Consoler dey pour the soothing balm of her gentle spirit into the deeply wounded souls of people wey dey suffer, wherever she find dem, whether na for the prison cell of person wey dem don condemn to death or for hospital ward. She dey among the people wey write the most letters, as she dey constantly exchange letters with one group of disciples, men and women, all over Italy, and lastly, but no less important, with the Pope wey dey far away for Avignon.
Na for bad time for Church and Peninsula she come live. The trecento, wey be the highest point of the Middle Ages, don pass. Francis and Dominic don come and go, and even though Franciscans and Dominicans still dey, and saints dey among dem, that first strong zeal wey their original inspiration bring don fade. According to Catherine herself, the moral life of the clergy wey no belong to religious order too often don sink reach the lowest level. And as the Pope no dey, na papal legates dey govern the States of the Church. Most of dem na men wey bloodshed and lust full their life, and dem dey crush the people wey hunger dey kill under their feet. Surely, no be from Christian bishops wey for even bring shame to Islam their subjects fit learn the way of peace. When dem decide say the Pope go leave Rome, e fit look like say for am to go stay for Avignon—wetin dem call the Babylonian Captivity—na wise way to withdraw for small time from the lawlessness wey dey rage around the city of St. Peter. But before many years pass, e come clear say na only Philip the Fair gain from the Pope exile. Na this clever adviser Clement follow him counsel—and possibly something pass counsel—when e leave Rome. Whatever be the truth about the details of how dem elect Clement, as far as the way e submit himself to the French king matter, e for as well remain Archbishop of Bordeaux till e die. E accept costly gifts from Philip for him relatives; e put papal authority at Philip service for the matter of suppressing the Templars, wey raise very serious suspicion. Small by small, the Holy See wey dey exile lose the character wey show say e belong to the whole Church, and e come dey more and more under the French crown. This kind fall for the position of the Holy See no fit fail to affect even the respect people get for am as teacher of doctrine. For theory, e fit sound fine to apply sayings like Ubi Petrus ibi Ecclesia to the situation, or, as the learned teachers for Avignon put am another way, Ubi Papa ibi Roma; but for real life, the Christian world come dey hold back from a French Pope wey dey live under the watch and power of the French king. The Romans, wey always dey treat the Pope badly, vex well-well when dem finally drive am away, and dem satisfy their spite by insulting their rulers wey dey exile. Their contempt for the Popes of Avignon no get limit. Yet, for their personal character, these Popes na worthy Churchmen, even though dem weak and too ready to give in. The Romans no give John XXII. any credit for him true zeal to promote learning, or for the energy wey e use bring Church studies back for the Schools of the West. For Benedict XII., wey be quiet scholar wey no dey seek public attention and wey dey control wetin e dey eat and drink, dem invent this saying: bibere papaliter—to drink like the Pope. Clement VI. na person wey no too dey follow religion dem call am. Dem forget the great love wey e show people during the plague, and also the fact say Rome herself don produce plenty popes wey their lives give one strange picture of how Gospel moral teaching suppose be.
The real danger wey dey ahead for the Christian world na the possibility say one Italian anti-Pope fit rise, and use the groups wey dey teach heresy across the peninsula take strengthen him position. These groups plenty, and the danger wey dem pose serious. The Fraticelli, or Spiritual Franciscans, even though Pope Boniface don use iron hand crush dem for that time, still dey grow under persecution instead of to disappear. These dangerous heretics don inherit one twisted version of the mysticism of Joachim of Flora. This one form a doctrine wey perhaps go deeper for the way e wan overturn everything than the doctrine of any heretics before or after dem. Wetin dem believe amount to one new revelation from the Spirit, wey go replace the order of the Son, just as that one don replace the order of the Father. According to the Eternal Gospel of Gerard of San Domino, wey e draw from the writings of Abbot Joachim, after e don skilfully twist plenty things, the Roman Church dey about to face destruction. And e say na the duty of the Spirituali, the saints wey don receive the new order, to run from the defilement wey communion with her go bring. Any anti-Pope wey fit gather these groups wey dey cause schism make dem follow am for become dangerous rival to a French Pope wey dey stay far away for Avignon, no matter how lawful that Pope claim to the office be. Even outside Italy, things wey fit cause serious worry no scarce. Seeds of heresy dey grow for the north of the Alps; the preaching of Wycliffe, the half-Islamic beliefs of the Hungarian Beghards, the Theism of the Patarini of Dalmatia, and the mysticism wey mix with sexual desire among the Adamites of Paris, all show say serious confusion don spread for the minds of Christians. On top of that, the concerns of worldly rule wey occupy the Pope mind make him spiritual difficulties even more complicated. Whether na for good or for bad, e don come be say, for the Holy See to carry out him work, the successor of the fisherman wey no get money must get him own place among the rulers of this world.
Monarchy wey Pope dey rule take shape, as most things dey take shape for this world, through force of circumstances wey be like say nobody fit avoid. Power of the Empire for Italy come dey weak because dem don practically abandon the Western Empire — because the ruler for Constantinople dey live too far away to fit rule the West well as Emperor — and this one naturally make the See of Rome gain more importance for worldly affairs. Na the special ability of Pope Gregory I., one of the few men wey their fellow human beings don call both Saint and Great, make the political situation wey arise like this for Italy develop.
St. Gregory the Great na the chief and greatest among the bishops for im time. E rare well well, if e don ever happen at all, for anybody to uphold the dignity of Pope with this kind high-minded zeal and deep wisdom about politics. As imself na Roman wey come from Rome, Romano di Roma, as people wey get that privilege still dey call themselves today, the natural sense to govern na something wey e inherit from im people. E get the weaknesses as well as the good qualities of statesman. Im writings about theology, wey plenty and get too many words, show one kind ordinary good sense wey dem don treat as holy, rather than thoughts wey rise reach great spiritual heights. For im missionary work, e show wise and gracious willingness to come down to the level wey human nature fit reach. So, when St. Augustine ask am the best way to uproot the pagan customs of our English forefathers, e advise am to handle these old customs wey still remain with gentleness. E give ruling say, if possible, dem suppose celebrate the Festivals of the Sabots for the same times and places wey the people don dey gather to worship their gods. Like this, dem go come connect the new religion with their traditional celebrations, and their conversion go happen small small, almost without dem knowing. Na kind thought wey show wisdom for governing. For this way, we fit truly see Gregory as the founder of Catholicism as ordinary people dey practise am, that “religion of thoughtful customs and familiar habits,” wey certainly no be Christian for every single detail, but wey at least be deeply Catholic, because e weave together, inside the cloth of human beings own experience of worldly life, so many of the different-colour threads wey don ever tie their hopes and fears to the mysterious unknown wey surround dem. No miracle dey necessary to explain the political authority wey this kind man must come gain for Italy wey the Empire don abandon, and wey, if no be for am and the organisation wey depend on am, for dey helpless before the Lombards wey dey invade am. More and more, people come dey see the Pope as their ruler for worldly affairs just as dem dey see am as their spiritual papa. For many cases, true true, na only im government dem know. Kings and nobles don give the Roman Church plenty property. By the end of the sixth century, the Bishop of Rome own large areas of land because of the right wey these gifts to im See give am, no be only for Italy, but also for Sicily, Corsica, Gaul, and even Asia and Africa. Gregory successfully defend im property for Italy against the invaders, and e use grain from Sicily and Africa help the people wey hunger dey kill. Like this, e lay the foundation of the worldly power of the Papacy deep inside the hearts of the people.
To explain every stage of how the Pope first come take im place as the representative for Italy of one emperor wey dey far away, and later, because of wise political planning and wetin the situation demand, come take im place among the princes of Europe as their chief and the person wey dey settle their disputes, go carry us comot from our topic without need. Still, all wey we don talk dey necessary to understand the task wey Catherine face with her strength, and wey, for that time, e succeed for. Through the power of her speech as e persuade the Pope, wey im mind dey go back and forth, to return to im See, the Popolana of Siena receive the opportunity to bring about wetin, for that moment, be the only possible solution to that Roman question. This question, wey dey always hang round the hem of the garment of the Bride of Christ, be like wetin dey block her victorious movement forward at every step.
* * *
Even so, no be di importance wey her actions get for demself, or wetin dem cause for society, make St. Catherine truly great. Person fit pursue great goals with means wey small for their very nature, with dry and narrow mind wey fit greatly reduce di worth of wetin e actually achieve. History, especially di history of di Church, get plenty examples like dis. Savonarola set great goals before himself — freedom for im country and new life for di state; but di spirit wey e take pursue dem no allow am enter dat Pantheon of gracious souls where humanity dey give lasting honour to di people wey truly do am good. “Soul, as one quality of style, na real thing,” and di soul inside St. Catherine actions show itself through one “style” wey dey win people over, wey sweet and get so much good sense, so tey she become di friend wey everybody wey get di privilege to know her closely love pass, and one lasting source of refreshment for di human spirit. Without anybody teaching her, she see life through di highest forms wey fit dey: Beauty and Love. For her mind, Truth and Goodness na means to reach those two highest goals. Di pure beauty of di soul “wey dey in a state of Grace” na something wey she dey always talk about, as she dey hold am like bait before di people wey she wan persuade to turn from evil. In di same way, di ugliness of sin, just like its wickedness, suppose warn us about wetin sin truly be. Love, dat love wey one human being get for another, wey, for di deepest truth, na God Himself, as di person wey write di First Letter of St. John talk, na both di highest thing wey human being fit achieve and di highest blessed happiness wey fit satisfy am. For her, di Symbols of Catholic theology na di necessary and fitting means to make dis journey, if we fit talk am like dat. For di pages wey follow, see di fine allegory of di Bridge of di Sacred Humanity, and of di soul in via wey dey on its dusty pilgrimage towards those shining heights of vision. For her, “Truth” na servant to di imagination wey don become spiritual, no be its tyrant and prison guard, as e too often be for these days when di light of di soul dey fade. Plenty people wey spend their whole life dey constantly concern demself with di questions of truth and goodness don tire, and di many duties wey dem dey carry don weigh dem down. We dey honour dem, and na right thing; but if na only dis dem get to offer us, our hearts no dey run go meet dem, as our hearts dey fly go embrace those rare souls wey dey live for atmosphere wey get more peace and clarity. Among these spirits of di air, St. Catherine don take one lasting place for front. She dey among di few guides of humanity wey get di perfect manner and di attraction wey person no fit resist, wey come from dat active purity of heart wey no only dey see God, but dey spread Him across human hearts, as if na through some natural law of how light dey bend. Di Divine marriage, wey di mystics dey tell us so much about, don happen inside her; Nature and Grace don lie down together, and di mysteries of her religion be like di natural expression of one character wey get perfect balance, one love wey nothing fit quench, and one will wey no fit die.
* * *
Na while St. Catherine of Siena dey in ecstasy she dictate The Dialogue of St. Catherine of Siena to her secretaries. Apart from di extraordinary way wey dem take produce am, dis work get something special wey make am worth our attention. Dis work wey di daughter of one cloth-dyer from Siena compose — she wey her will, after prayer don purify am and raise am higher, make even popes and princes bow to am — na example wey almost no get mate of wetin we fit call “ecclesiastical” mysticism; because its special value dey for di fact say, from beginning reach end, e no be anything other than mystical explanation of di creeds wey dem dey teach every child for Catholic schools for poor people. Sometimes, di way she dey understand things deep well-well. For example, see how finely she examine di condition of di “worldly man” wey love God because of im own pleasure or gain! She use di sharp reasoning of person wey don experience and overcome di special traps wey dey catch devout people to cut through those traps. Again, di punishment wey she prophesy for di “unworthy ministers of di Blood” dey terrible.
And so, she discuss every well-known form of Christian life, whether e healthy or e be like parasite; she explain each one in detail, examine am sharply without sparing anything, and then bring all of dem under di general understanding of God’s loving-kindness and mercy wey no get end.
Di great mystics don usually take as their starting point wetin, for most people, na di goal wey dem hardly fit reach; di way dem dey handle di first stages of spiritual life often dey follow di usual pattern, and e no dey get much depth. For example, compare di first book with di two wey follow am for Ruysbrock im Ornement des Noces spirituelles, dat special breviary for di Christian wey dey follow Plato im teaching. Another result of dis way wey dem take start be say, apart from some worthy exceptions, di writings about dis subject don fall for di hands of one kind of writers—or, better put, people wey dey supply books—wey no doubt get good intention, but wey no get di higher spiritual and mental gifts. E no unfair to describe dem as writers of light reading about devotion. Dem dey bind dis books with bright covers and display dem for sale for shop windows for Rome, among di flashy religious objects wey dem resemble so much; na fitting place for dem. To keep devotional writings sound and raise their quality surely na eighth spiritual work of mercy. St. Philip Neri im advice for dis matter na to prefer writers wey di title Saint dey before their names. For di Dialogo, we get one great saint, one of di most extraordinary women wey don ever live, wey dey discuss di basic things of how to live di Christian life. Di way she dey discuss dem simple and familiar so tey sometimes e nearly be like ordinary conversation. Passages wey get powerful and noble expression dey appear often, and some get such perfect writing skill wey make critics count dis book among di classics of di time and land wey produce Boccaccio and Petrarch. Today, for di streets of Siena, person fit hear di same Tuscan way of speaking, wey hardly don change since di days of St. Catherine.
Make I talk small about di translation. Almost every time, I don follow di text of Gigli, one learned Churchman from Siena, wey edit di complete works of St. Catherine for di last century. Im own na di latest edition of di Dialogo wey dem don print. Once or twice, I don prefer di editor from Venice for di sixteenth century. My aim don be to translate as close to di exact words as possible, and at di same time preserve di special rhythm of di sentences, wey for im own way dey remind person of di way people of Siena today dey speak as if dem dey sing. St. Catherine no get one definite writing style as such; she go introduce one metaphor and forget am; di sea, one vine, and one plough go often appear for di same sentence, and sometimes even for di same phrase. For cases like dat, I don sometimes take di liberty to stick to di first comparison, when di mixed metaphors for di original make di meaning too dark to understand.
One Treatise on How God Dey Provide and Guide All Things
How one soul, wey desire for God im honour and for di salvation of im neighbours lift up, dey devote imself to humble prayer, and, after e don see how love dey unite di soul with God, ask God for four things.
Di soul wey strong desire and deep longing for di honour of God and di salvation of souls don lift up, dey start by practising di ordinary virtues for some time. E dey remain inside di small room of knowing im own self, so e go fit know better how God dey good to am. E dey do this because knowing must come before love, and na only when e don get love e fit strive to follow di truth and wear am like cloth. But no other way dey wey di creature fit taste di truth like this, or receive such bright light from am, pass through humble prayer wey no dey stop, wey stand on knowing im own self and knowing God. This na because prayer, as e dey train di soul for this way, dey join di soul wey follow di footsteps of Christ wey dem crucify to God. And so, through desire, affection and union of love, e dey make di soul become another Him. E be like say na this Christ mean when E talk say: I go show Myself to di person wey go love Me and keep My commandment; and e go be one with Me, and I with am. For different places, we dey find words like these, wey show us say na truly through wetin love dey do di soul dey become another Him. So that this go clear more, I go mention wetin I remember say I hear from one woman wey be servant of God. She talk say, when prayer lift her up and her mind rise high, God no dey hide di love wey E get for Im servants from di eye of her understanding; instead, E dey show am to her. Among other things, E dey tell her say: “Open di eye of your understanding, look deep inside Me, and you go see di beauty of My creature wey fit reason. And look at those creatures wey, among di beautiful gifts wey I give di soul when I create am for My image and likeness, don wear di wedding garment (wey mean di garment of love), and many virtues dey adorn dem. Through these virtues, dem dey united with Me through love. Yet I dey tell you, if you ask Me who these people be, I go answer” (na wetin di sweet Word of God, wey full of love, talk) “dem be another Me, because dem don lose and deny their own will, dem don wear My own will like cloth, dem don join their will to My own, and dem don make their will agree with My own.” So na true indeed say di soul dey join im own self to God through di affection of love. So, this soul, wey want know and follow di truth with stronger courage, first raise im desires for im own self — because e consider say no soul fit help im neighbour, whether through teaching, example or prayer, if e no first benefit im own self, that is, if e no first gain virtue inside im own self — bring four requests before di Supreme and Eternal Father. Di first na for im own self; di second na for di reform of di Holy Church; di third na general prayer for di whole world, especially for peace for Christians wey dey rebel against di Holy Church with plenty immoral behaviour and persecution. For di fourth and last one, e beg Divine Providence to provide for things in general, and especially for one particular matter wey concern am.
How di desire of this soul grow when God show am how much di world dey in need.
This desire strong and e no dey stop, but e grow much more when di First Truth show di soul how much di world dey in need, and di kind terrible storm of offences against God wey di world dey inside. Di soul don understand this better from one letter wey e receive from im spiritual Father. Inside di letter, di Father explain to am di punishments and pain wey person no fit bear, wey offences against God, di loss of souls, and di persecution of di Holy Church dey cause.
All this make the fire of her holy desire burn more, with sorrow for the sins wey people commit, and with the joy of the living hope wey she get as she dey wait for God to provide help against this kind great evil. And, since for this kind communion, the soul be like say e dey sweetly bind itself tight inside itself and with God, and e dey know His truth better, because the soul dey inside God then, and God dey inside the soul, as fish dey inside sea, and sea dey inside fish, she desire make morning reach (because the next day na feast of Mary) so that she fit attend Mass. And when morning reach, and time for Mass come, she go the place wey she dey usually stay, with strong desire wey no let her rest. As she know herself well-well, shame catch her for her own imperfection; for her own eye, na she be the cause of all the evil wey dey happen for the whole world. She begin hate herself and vex with herself, and she get sense of holy justice. With this knowledge, hatred and justice, she cleanse the stains wey, for her eye, cover her soul wey carry guilt. She talk say: “O Father Wey Dey Forever, I accuse myself before You, so that You fit punish me for my sins for this life wey get limit. And since na my sins cause the sufferings wey my neighbour must bear, I beg You, for Your kindness, make You punish me myself for those sins.”
How works wey get limit no dey enough for punishment or reward without the affection of love wey dey last forever.
Then, the Truth Wey Dey Forever take hold of her desire and draw am more strongly to Himself. He do as He do for the Old Testament, because when dem offer sacrifice to God, fire come down and draw the sacrifice wey He accept to Himself. Na so the sweet Truth do to that soul: He send down the fire of the tender mercy of the Holy Spirit, and take hold of the sacrifice of desire wey she make as she offer herself. He talk say: “My dear daughter, you no know say all the sufferings wey soul dey bear, or fit bear, for this life no reach to punish even one smallest fault, because the offence na against Me, wey be the Good Wey No Get Limit, and so e need satisfaction wey no get limit? But I want make you know say no be all the pains wey people receive for this life dem give as punishment; dem dey give dem as correction, to discipline a son when e offend. Still, na true say the desire of the soul, that is, true sorrow for sin, fit atone for both the guilt and the punishment wey follow am. No be through the pain wey get limit wey the soul bear, but through the desire wey no get limit; because God, wey no get limit, want love wey no get limit and sorrow wey no get limit. I want sorrow wey no get limit from the person wey I create, for two ways: one way na through her sorrow for her own sins wey she don commit against Me, her Creator; the other way na through her sorrow for the sins wey she see her neighbours commit against Me. For people like these, since dem get desire wey no get limit, that is, dem join to Me through the affection of love, and so dem dey sorrow when dem offend Me or see people offend Me, every pain wey dem bear, whether for spirit or for body, no matter where e come from, dey gain merit wey no get limit, and dey make satisfaction for guilt wey deserve punishment wey no get limit, even though their works get limit and dem do them within time wey get limit. But because dem get the virtue of desire, and dem bear their suffering with desire, true sorrow for sin, and displeasure wey no get limit against their guilt, their pain dey count as worthy. Paul explain this when e talk say: If I get the tongues of angels, and if I know the things wey go happen for future and give my body make dem burn am, but I no get love, e no go worth anything for me. Na so the glorious Apostle show say works wey get limit no get value, whether as punishment or reward, without the affection of love wey be like seasoning.”
How desire and true sorrow for sin from the heart dey make satisfaction, both for the guilt and the punishment, for person own self and for other people; and how sometimes e dey make satisfaction for only the guilt, but no be for the punishment.
“My daughter wey I love well-well, I don show you say, for this life wey get end, no suffering fit punish the guilt of sin just because person bear the suffering alone. And I dey tell you say, na suffering wey person bear through the desire, love and true sorrow for sin wey dey for the heart dey punish the guilt; no be because of the power of the suffering, but because of the desire of the soul. This na because desire and every virtue get value and life for themselves through Christ wey dem crucify, My only-begotten Son, as long as the soul draw im love from Am, and faithfully follow His virtues, that is, His Footprints. Na only this way virtues get value, and na this way suffering dey make reparation for sin: through the sweet and deep love wey person gain as e come know My goodness, and through the bitter sorrow and repentance of heart wey e gain as e come know imself and im own thoughts. And this knowledge dey make the soul hate sin and reject am, and hate the desires of im own flesh; through this, the soul dey consider imself worthy of suffering and unworthy of reward.”
The sweet Truth continue: “See how, through true sorrow and repentance of heart, together with love, true patience and true humility, these souls dey consider themselves worthy of suffering and unworthy of reward, and dey persevere with the patient humility wey be the reparation wey I mention before. So, you dey ask Me for suffering, so that I fit receive reparation for the offences wey My creatures dey commit against Me. You still dey ask for the will to know and love Me, wey be the Supreme Truth. So I answer say, if you wan reach perfect knowledge of Me and find joy for Me, the Eternal Truth, na this be the way: make you never leave the knowledge of yourself behind. As you humble yourself for the valley of humility, you go know Me and yourself, and from this knowledge you go draw everything wey you need. My daughter, no virtue fit get life for itself except through charity, wey be love of God and neighbour, and through humility, wey be the foster-mama and nurse of charity. So, as you know yourself, you go humble yourself, because you go see say, by yourself, you no even exist; because your very existence, as you go learn, come from Me, since I don love both you and other people before una begin exist. And through the love wey I get for you, wey mouth no fit describe, I desire to create you anew for grace; I don wash you and create you anew inside the Blood of My only-begotten Son, wey pour out with such great fire of love. This Blood dey teach the truth to the person wey, through knowledge of imself, scatter the cloud of self-love; and no other way dey wey e fit learn. Then, as the soul know Me like this, e go burn with love wey mouth no fit describe, and through this love e go continue to suffer all the time. But no be suffering wey dey damage the soul or make am dry up; instead, na the kind wey dey nourish am. Because the soul don know My truth, im own faults and the way people no dey show gratitude, e dey bear suffering wey person hardly fit endure, and e dey grieve because e love Me. Because, if e no love Me, e no go get this need to grieve. So e follow straight away say e right for you and My other servants wey don learn My truth this way to bear plenty troubles, harm and insults for word and action, even reach death, for the glory and praise of My Name; na so una go endure and bear suffering. So, make you and My other servants conduct unaselves with true patience, with sorrow for una sins, and with love for virtue, for the glory and praise of My Name. If una act like this, I go make reparation for una sins and for the sins of My other servants, because the suffering wey una go bear go dey enough, through the power of love, for reparation and reward, both for una and for other people. For yourself, you go receive the fruit of life when the stains of your ignorance don clear, and I no go remember say you ever offend Me. For other people, I go make reparation through the love and affection wey you get for Me, and I go give them according to how dem prepare their hearts to receive My gifts. In particular, for those wey prepare themselves with humility and reverence to receive the teaching of My servants, I go forgive both their guilt and their punishment, because this way dem go come truly know their sins and get true sorrow and repentance for them. So, through prayer and their desire to serve Me, dem dey receive the fruit of grace. Dem dey receive am with humility, plenty or small, according to how far dem dey practise virtue and make use of grace in general. So I dey tell you say, through una desires, dem go receive forgiveness for their sins. But see the condition: their stubbornness for despair must no reach the point wey dem go condemn themselves by despising the Blood wey don restore them with such sweetness.
“Which fruit dem dey receive?
“The fruit wey I set aside for dem, as the prayers of My servants dey compel Me, na to give dem light, wake their conscience wey be like hunting dog, make dem smell the scent of virtue, and make dem enjoy to dey talk with My servants.
“Sometimes I dey allow the world show dem wetin e be, so that, as dem dey experience the many different passions inside am, dem go know how little e dey stable, and dem go begin lift their desire pass am, come seek their true homeland, wey be Eternal Life. Na so I dey draw dem through these ways and many other ways, because eye no fit see, tongue no fit tell, and heart no fit imagine how many roads and ways I dey use, because of love alone, to lead dem back to grace, so that My truth go come true for their life. Na that My love wey nobody fit measure, wey make Me create dem, dey compel Me to do so, together with the love, desire and sorrow of My servants, because I no dey despise their tears, sweat and humble prayers. Instead, I dey accept dem, since na Me dey give dem this love for the good of souls and this sorrow when souls dey lost. But generally, for these other people wey dem dey pray for, I no dey grant satisfaction for the punishment wey dem suppose suffer, but only for their guilt, because dem, on their own side, no get the right disposition to receive My love and the love of My servants with perfect love. Dem no dey receive the sorrow of My servants with bitter sorrow and perfect contrition for the sins wey dem don commit, but with imperfect love and contrition. Na why dem no dey receive remission of punishment like the others, but only remission of guilt; because this kind complete satisfaction need the right disposition for both sides, both for the person wey dey give and the person wey dey receive. So, because dem no dey perfect, dem dey receive in imperfect way the perfect desires of those wey, with suffering, dey offer these desires to Me for their sake. And as I don tell you say dem dey receive remission, na true: through the way wey I don tell you, that is, through the light of conscience and through other things, satisfaction dey made for their guilt. Because, as dem begin learn, dem dey vomit out the corruption of their sins, and so dem dey receive the gift of grace.
“Na these people dey for state of ordinary love for God and neighbour. So, if trouble come meet dem, dem accept am as correction, and dem no too resist the gentle mercy of the Holy Spirit. Instead, dem come out of their sin and receive the life of grace. But if dem behave like foolish people, no show gratitude, and ignore Me and the work wey My servants don do for dem, wetin dem receive through mercy go turn to their own destruction and judgment. No be because anything lack for the mercy, or because the person wey beg for mercy for the ungrateful person get any fault, but na only because of the person’s own wretchedness and hard heart. With the hands of im own free will, e don cover im heart, as if na with diamond. If the Blood no break this diamond, nothing else fit break am. Still, I tell you say, even with im hard heart, e fit use im free will while e still get time, dey pray for the Blood of My Son. Make e use im own hand apply the Blood to the diamond wey cover im heart and scatter am to pieces, and e go receive the mark of the Blood wey dem don pay as price for am. But if e delay until the time don pass, e no get remedy, because e no use the dowry wey I give am: memory, so e go remember My good gifts; understanding, so e go see and know the truth; and affection, so e go love Me, the Eternal Truth, wey e for don know through the use of im understanding. Na this dowry I don give all of una, and e suppose bear fruit for Me, the Father. But if person trade am and sell am to the devil, the devil, if e choose, get right to seize everything wey that person don gain for this life. As the person fill im memory with the pleasures of sin, and with memories of shameful pride, greed, love of only imself, hatred, and unkindness to im neighbours—and e still dey persecute My servants—e don use all these miseries darken im understanding through im will wey no dey follow the right order. Make people like these receive the eternal pains, with their terrible stink, since dem no make up for their sins through true sorrow for sin and hatred for their guilt. So now, you don understand how suffering dey make up for guilt through perfect sorrow for sin, no be through the pain wey get limit. People wey get this sorrow for sin in perfection dey make up, no be only for the guilt, but also for the punishment wey follow the guilt, as I don already talk when I dey speak generally. And if dem make up only for the guilt—that is, if dem don leave mortal sin and receive grace, but dem no get enough sorrow for sin and love to make up for the punishment too—dem go enter the pains of Purgatory, dey pass through the second and last way to make satisfaction.
“So you see say satisfaction dey happen through the desire of the soul wey join with Me, wey be the Good wey no get limit. This satisfaction fit plenty or small, according to the measure of love wey the person wey receive am gain through desire and prayer. So, na the same measure wey person use measure for Me, e go take receive the measure of My goodness inside imself. Therefore, work to make the fire of your desire grow, and no let even one moment pass without you crying to Me with humble voice, or without continual prayers before Me for your neighbours. I dey tell you and the spiritual father wey I don give you for earth this thing. Make una stand with strong courage, and make una become dead to all una own desires for bodily pleasure.”
How the willing desire to suffer for God dey please Am well well.
“My daughter wey I love well-well, the desire to willingly bear every pain and tiredness, even reach death, so that souls go get salvation, dey please Me well-well. The more the soul dey endure, the more e dey show say e love Me; as e dey love Me, e dey come know My truth more, and the more e know, the more e dey feel pain and sorrow wey too heavy to bear because of the offences wey people commit against Me. You ask Me to give you strength to continue, and to punish you for other people their faults, but you no notice say na love, light and knowledge of the truth you really dey ask for. I don already tell you say, as love dey increase, sorrow and pain dey increase too; so person wey dey grow for love dey grow for sorrow too. Because of this, I dey tell all of una say make una ask, and una go receive, because I no dey refuse anything to person wey ask Me with true heart. Think about how love for God and neighbour dey join so closely with perfect patience inside the soul, so that none fit leave the soul without the other. For this reason (if the soul choose to love Me), e suppose choose to endure pains for Me, no matter the way or condition wey I fit take send the pains give am. No other way dey to prove patience apart from suffering, and patience dey joined with love, as I don talk. So make una stand with courage like men, because unless una do so, una no go prove say una be people wey marry My Truth and faithful children, or say una belong among people wey dey enjoy the taste of My honour and the salvation of souls.”
How we dey get every virtue and every fault through our neighbour.
“I still want make you know say na through your neighbour you dey gain every kind of good character, and na so every fault too dey come. So, person wey hate Me dey harm im neighbour and imself, wey be im own number-one neighbour, and this harm dey happen both for general way and for specific way. E dey happen for general way because you get duty to love your neighbour as yourself, and as you love am, you suppose help am for spiritual matters, with prayer, with advice wey you give am, and with help both for spiritual matters and for things of this world, according to wetin e need. If you no get any other thing, at least make you wish am well. So, person wey no love no dey help im neighbour, and through this, e dey harm imself, because e dey cut imself off from grace. E still dey harm im neighbour, because e dey deny am the benefit of the prayers and the sweet desires wey e get duty to offer Me for am. So, every help wey e give suppose come from the love wey e get because e love Me. And every evil too dey happen through im neighbour, because if e no love Me, e no fit get true love for im neighbour. So, all evil dey come because the soul no get love for Me and for im neighbour. Because of this, as this kind person no dey do good, e must dey do evil. Na who e dey do evil to? First, na imself, then na im neighbour, no be Me, because no evil fit touch Me, except as I count wetin e do imself as wetin e do Me. E dey harm imself through sin, wey dey take grace away from am, and e no fit do im neighbour anything wey worse pass this. E dey harm im neighbour by refusing to pay am the debt of love wey e owe am. Na with this love e suppose help am through prayer and holy desire wey e offer Me for am. This na help wey everybody owe every creature wey fit reason. But this help dey get more specific benefit when dem give am to people wey dey near, wey dey before your eyes. Concerning these people, I dey tell una say all of una get duty to help one another with words and teaching, with the example of good works, and for every other way wey una see say una neighbour need help. Make una advise am just as una go advise unaself, without any selfish desire. But e—that is, person wey no love God—no dey do this, because e no get love for im neighbour. As e no dey do am, e dey cause am one specific harm, as you fit see. And e dey do am evil, no be only because e no do the good wey e fit do for am, but because e still dey actively harm am and dey do am evil continually. Na this way sin dey cause harm for body and for mind. The harm for mind don already happen once the sinner don begin enjoy the thought of sin and hate good character. That is, e dey enjoy the selfish love wey dey follow bodily desires, wey don take away the loving affection wey e suppose get for Me and im neighbour, as dem don talk. And after e don carry this desire for mind, e dey bring out one sin after another against im neighbour, according to the different ways wey fit please im corrupt will wey dey follow bodily desires. Sometimes, you go see say na cruelty e dey bring out, both for general way and for specific way.
“Im general cruelty na to see imself and other creatures for danger of death and condemnation for hell because dem no get grace, yet e cruel so much that e no dey remind imself or other people to love good character and hate bad character. As e cruel like this, e fit want carry im cruelty go even further. That is, e no go satisfy with only failing to show example of good character; this wicked person go still take over the work of demons, dey tempt other creatures like imself, as far as im power reach, to leave good character follow bad character. This na cruelty towards im neighbours, because e dey turn imself to instrument to destroy life and bring death. Cruelty towards the body dey start from greed, wey no only stop person from helping im neighbour, but still make am seize other people property, dey rob these poor creatures. Sometimes, e dey do this by using power anyhow as e like, and other times, na through cheating and fraud. E go force im neighbour to pay to get im own property back, even though na the neighbour go suffer the loss, and many times, the neighbour go even need pay to free im own self.
“Oh, this wretched bad character of cruelty, wey go make person wey dey practise am lose all mercy, unless e change come begin show kindness and goodwill to im neighbour!
“Sometimes, the sinner dey bring out insults wey murder dey often follow. Sometimes too, e dey commit impure acts against im neighbour body, and through this, e dey turn to wild beast wey full of stink. For this case, no be only one person e dey poison; anybody wey come near am, whether through love or conversation, dey get poisoned.
“Na against who pride dey bring evil come? Na against neighbour, through the love wey person get for im own good name. From there, hatred for neighbour dey come, as person dey see imself as greater than im neighbour; and na so e dey harm am. And if person get authority, e go still bring injustice and cruelty come, and e go become trader wey dey sell human flesh. Oh, My dearest daughter, sorrow for the offence against Me, and cry over these dead bodies, so that, through prayer, the ropes wey their death take bind dem go fit loose!
“See now say, for every place and among every kind of people, sin dey always happen against neighbour, and na through am e dey happen; no other way dey wey person fit ever commit sin, whether na for secret or for open. Secret sin na when you deny your neighbour wetin you suppose give am; open sin na when you do sinful actions, as I don tell you. So, na true say every sin wey person commit against Me, na through im neighbour e dey commit am.”
How we dey practise virtue through our neighbour, and why virtue dem dey different so much among creatures.
“I don tell you how all sins dey happen through your neighbour, according to the principles wey I don explain to you. That is, because people no get the loving affection wey dey give light to every virtue. Na the same way selfish love for oneself, wey dey destroy charity and affection for neighbour, be the source and foundation of every evil. Every scandal wey dey lead people into sin, hatred, cruelty, and every kind of trouble dey come from this crooked root of selfish love for oneself, wey don poison the whole world, and weaken the mystical body of the Holy Church and the whole body of people wey believe for the Christian religion. Na why I tell you say na for neighbour, that is, for love for am, all virtue dem get their foundation. And na true I tell you say charity dey give life to all virtue dem, because nobody fit gain any virtue without charity, wey be pure love for Me.
“So, when the soul know imself, as we don talk before, e dey find humility and hatred for im own strong bodily desire, because e come know the crooked law wey dey inside the parts of im body and wey dey always fight against the spirit. So, as the soul rise with hatred for im own bodily desires, and with great seriousness use reason take press dem down underfoot, e dey discover inside imself how My goodness plenty, through the many benefits wey e don receive from Me, as e dey think over all of dem again inside imself. With humility, e dey give Me credit for the knowledge wey e don gain about imself, as e know say na by My grace I don draw am comot from darkness and lift am enter the light of true knowledge. When e don recognise My goodness, e dey love am without anything in between, and yet, at the same time, with something in between. That is, no be because of imself or any gain wey e go get, but through virtue wey don form inside am through love for Me. This na because e see say no other way dey wey e fit show gratitude and become acceptable to Me, except to let hatred for sin and love for virtue form inside am. And when these don form inside am through loving affection, e go immediately bear fruit for im neighbour, because no other way dey wey e fit put the truth wey don form inside am into action, except say, as e truly love Me, na with that same truth e dey serve im neighbour.
“And e no fit be any other way, because love for Me and love for im neighbour na one and the same thing. As the soul love Me reach, na so e dey love im neighbour, because love for am dey flow from Me. Na this means I don give una, so that una go fit practise and prove una virtue through am; because, since una no fit give Me any gain, make una do good for una neighbour. This dey prove say una get Me inside una soul by grace, as una dey bear plenty fruit for una neighbour and dey pray to Me, with sweet and loving desire for My honour and the salvation of souls. The soul wey deeply love My truth no dey ever stop to serve the whole world in general. And for each particular case, e dey serve more or less according to how the person wey dey receive am prepare imself and how strong the desire of the person wey dey give am be. Na so I don show before, when I tell you say to endure suffering alone, without desire, no dey enough to punish a fault.
“Wen e don discover di benefit of dis love wey dey join am to Me, wey through am e truly love imself, e dey extend im desire for di salvation of di whole world, and so e dey help di world for wetin e lack. As e don do imself good by allowing virtue to begin grow inside am, and na from dis virtue e don receive di life of grace, e dey strive to put eye especially for wetin im neighbour need. So, wen e don discover, through di deep love wey e get, di condition of all creatures wey get sense to reason, e dey help di ones wey dey near am, according to di different graces wey I don put for im hand to share. E dey help one person with doctrine, dat na, with words, as e dey give sincere advice without favouring anybody; e dey help another person with di example of good life. And truly, na dis all of dem dey give their neighbour: di encouragement wey holy and honourable life dey bring. Na these virtues, and plenty others wey too many to count, dey come out from love for neighbour. But even though I don share dem for different ways, dat na, no be all to one person, but one virtue to one person and another virtue to another person, e no possible to get one without getting all of dem, because all di virtues join together. So, learn say, for many cases, I dey give one virtue to be like di leader of di others. Dat na, to one person I go give love as di main virtue, to another justice, to another humility, to one strong and living faith, to another prudence or self-control, or patience, and to another fortitude. I dey put these and plenty other virtues inside di souls of many creatures, without making distinction. So, di particular virtue wey I put inside di soul dey become di main focus of di way e dey practise virtue. Di soul dey arrange imself to make dis virtue, rather than di others, di main way e dey live; and through di work of dis virtue, di soul dey draw all di other virtues to imself. As I don talk, all of dem join together inside di deep love wey e get. Na so e still be with plenty gifts and graces of virtue, no be only for spiritual things but also for things of dis world. Wen I talk things of dis world, I mean di things wey human beings need for their body to live. I don give all these without making distinction, and I no put all of dem inside one soul, so dat human beings go surely get wetin go make dem show love to one another. I fit easily don create human beings wey get everything wey dem need for both body and soul, but I want make one person need another, and make dem be My ministers to share di graces and gifts wey dem don receive from Me. Whether person want am or not, e no fit avoid to do act of love. But na true say, unless e do dat act because e love Me, e no gain anything from am as far as grace concern. See, then, say I don make human beings My ministers, and I don put dem for different positions and ranks, so dat dem fit put di virtue of love to work.
“So, I dey show you say plenty mansions dey My house, and say I no want any other thing apart from love, because na inside love for Me love for neighbour dey reach fulfilment and completion, and na so person dey keep di law. Na only person wey dis love join to Me fit do good for di state of life wey e dey.”
How things wey oppose virtues dey test dem and make dem strong.
“Up till now, I don teach you how person fit serve im neighbour, and through dat service show di love wey e get for Me. “Now I want tell you more: person dey prove im patience through im neighbour, wen dat neighbour do am wrong.
“Na so too, e dey show and prove im humble spirit through person wey get pride, im faith through person wey no believe, im true hope through person wey don lose hope, im justice through person wey no dey do wetin right, im kindness through wicked person, and im gentleness and good heart through person wey dey quick vex. Good people dey show and prove all their virtues through their neighbour, just as people wey their heart don bend go bad dey show all their bad habits; so, if you think am well, na like this humble spirit dey prove itself when e face pride. Person wey humble dey quench pride, because person wey get pride no fit harm person wey humble; na so too, when wicked person wey no love Me and no put hope for Me bring im lack of faith against person wey remain faithful to Me, that lack of faith no fit harm the faithful person. E no dey reduce the faith or hope of person wey im faith and hope don grow through love for Me; instead, e dey make am stronger, and e dey prove am through the love wey e get for im neighbour. Because, e see say the person wey no believe no get faith because e no get hope for Me or for My servant, and because e no love Me; instead, e put im faith and hope for the pleasure of im body, wey be the only thing wey e love. My faithful servant no dey abandon am because e no dey love Me faithfully, or because e no dey always seek im salvation with hope for Me, since My servant clearly see the things wey cause im lack of faith and hope. Na through these ways and other ways the virtue of faith dey prove itself. So, for those wey need proof of am, My servant dey prove im faith for imself and through im neighbour. Na so wicked person injustice no dey reduce justice, but instead e dey prove am, that is, the justice of person wey dey do wetin right. Na so too, the virtues of patience, good heart and kindness dey show themselves for time of anger through that same sweet patience wey My servants get; and envy, vexation and hatred dey show the love wey My servants get, and their hunger and desire for souls to get salvation. I still dey tell you say, no be only for people wey dey pay back evil with good that virtue dey prove itself; many times, good person dey give back burning coals of love, wey dey drive hatred and bitterness comot from the heart of angry person. So, many times, goodwill dey come out from hatred, and na because of the love and perfect patience wey dey inside the person wey endure wicked person anger, as e dey bear with am and put up with im faults. If you look the virtues of courage and perseverance, na through long endurance of the harm and bad talk wey wicked people dey do that these virtues dey prove themselves. These wicked people dey always try, whether through harm or sweet talk, to turn person comot from following the road and teaching of truth. So, for all these things, the virtue of courage wey don grow inside the soul dey stand firm with strength, and e still dey prove itself outside through the neighbour, as I don tell you; and if courage no fit prove itself well like this when plenty opposition dey test am, e no go be solid virtue wey stand on truth.”
Deep Teaching About Sense to Judge Wetin Right
How the things wey heart love no suppose put their main trust for penance, but rather for virtues; and how sense to judge wetin right dey receive life from humble spirit, and dey give each person wetin e suppose receive.
“Na these holy and sweet works I dey seek from My servants; na these be the virtues wey dey inside soul wey don pass test, as I don tell you. Dem no just be only those virtues wey person dey practise with body, that is, through action wey people fit see, or through different kinds of penance, wey be tools for virtue; works of penance wey person do alone without the virtues wey I mention above no go please Me much; true-true, many times, if soul no do im penance with amamihe to judge well, that is, if na the penance wey e don undertake e put im main love for, this one go block im growth towards perfection; instead, e suppose rely on the love wey dey im heart, with holy hatred for imself, together with true humility and perfect patience, and the other virtues wey dey inside soul, with hunger and desire for My honour and the salvation of souls. Because these virtues dey show say self-will don die, and through love for virtue, the soul dey continually put im own bodily desires to death. So, na with this amamihe to judge well soul suppose do im penance, that is, e suppose put im main love for virtue instead of penance. Penance suppose be only the means to increase virtue according to wetin each person need, and according to wetin the soul see say e fit do within im own ability. Otherwise, if soul build im foundation on penance, e go spoil im own perfection, because e no go do im penance with the light wey knowledge of imself and My goodness dey give, and with amamihe to judge well, and e no go hold My truth tight; e no go love wetin I love, and e no go hate wetin I hate. This virtue of amamihe to judge well no be any other thing apart from the true knowledge wey soul suppose get about imself and about Me, and na inside this knowledge virtue get root. Amamihe to judge well na the only pikin of knowledge of self, and when e marry charity, e truly get plenty other descendants, like tree wey get plenty branches; but wetin dey give life to the tree, im branches and im root, na the soil of humility wey dem plant am inside. This humility na the foster-mama wey dey nurse charity, and na through am this tree dey remain for the lasting calm of amamihe to judge well. Because, otherwise, the tree no go produce the virtue of amamihe to judge well, or any fruit of life, if dem no plant am inside the virtue of humility, because humility dey come from knowledge of self. And I don already tell you say the root of amamihe to judge well na true knowledge of self and of My goodness; through this knowledge, the soul dey give each person wetin be im due without delay and with correct judgement. First of all, e dey give Me wetin be My due by giving praise and glory to My Name, and by acknowledging say na from Me the graces and gifts wey e see and know say e don receive dey come; and e dey give imself wetin e see say e don deserve, as e know say e no even exist by im own power, and e dey acknowledge say na Me, no be imself, give am im existence, wey e know say e don receive by grace from Me, together with every other grace wey e don receive besides.”
“And for im own eyes, e be like say e no show gratitude for all these blessings, and say e don neglect im duty, because e no use im time and the graces wey e don receive as well as e suppose use dem; so for im own eyes, e deserve suffering. Because of this, im guilt dey make am hate imself and no dey pleased with imself. And this one dey establish the virtue of amamihe to judge well on knowledge of self, that is, on true humility, because if this humility no dey inside the soul, the soul no go get amamihe to judge well; lack of this amamihe dey stand on pride, just as amamihe to judge well dey stand on humility.
“Soul wey no get amamihe to judge well dey rob Me of the honour wey be My due, and because of empty pride, e dey claim the honour for imself. And wetin really belong to am, e dey put am for My head, as e dey vex and complain about My mysteries, wey I dey use work inside im soul and inside the souls of My other creatures; because of this, everything for Me and for im neighbour dey become something wey dey make am stumble. But for those wey get the virtue of amamihe to judge well, na the opposite. Because, after dem don give Me and demselves wetin be each one im due, dem go on to give their neighbour the main debt of love, and of humble prayer wey no dey stop, wey all people suppose give one another. Dem still dey pay the debt of teaching and of example of holy and honourable life, as dem dey advise and help other people according to wetin dem need for salvation, as I tell you above. No matter the position wey person get, whether e be nobleman, high-ranking Church leader, or servant, if e get this virtue, everything wey e dey do to im neighbour, e dey do am with amamihe to judge well and with love, because these virtues dey joined and mixed together, and dem plant both of dem inside the soil of humility wey dey come from knowledge of self.”
Parable wey dey show how love, humility and amamihe to judge well dey united; and how soul suppose shape imself to follow this parable.
“You know how these three virtues take stand together? E be like say dem draw circle for ground, and one tree, wey get small branch wey join im side, grow for the centre of the circle. The tree dey get food from the soil wey dey inside the diameter of the circle, because if the tree no dey inside the soil, e go die, and e no go bear fruit. Now, think of am for the same way: the soul na tree wey love dey keep alive, and nothing else fit keep am alive apart from love; and if this soul no truly get divine love, wey be perfect charity, e no fit bear fruit of life, na only fruit of death. So e dey necessary make the root of this tree, wey be the love and desire of the soul, grow inside and come out from the circle of true knowledge of yourself wey dey inside Me. I no get beginning or end, just like the line wey surround the circle, because no matter how you turn inside circle, since the line wey surround am no get end or beginning, you go always remain inside am.
“This knowledge of yourself and of Me dey inside the soil of true humility, wey wide reach the diameter of the circle, that is, the knowledge of yourself and of Me (because, if no be so, the circle no go dey without end and beginning, but e go begin with knowledge of yourself and end for confusion, if this knowledge no dey inside Me). Then the tree of love dey feed on humility, and small branch of true sense to discern wetin right dey grow from im side, for the way wey I don already tell you. E dey come from the heart of the tree, wey be the loving affection wey dey inside the soul, and the patience wey dey prove say I dey inside the soul and the soul dey inside Me. So this tree, wey dem plant so sweetly, dey bring flowers of virtue wey get plenty different kinds of sweet smell, as the soul dey bear fruit of grace and help for im neighbour, according to the zeal of those wey come receive fruit from My servants; and to Me, the soul dey give the sweet smell of glory and praise to My Name, and so e dey fulfil the purpose wey I create am for.
“Na for this way the soul dey reach the final purpose of im existence, wey be Myself, im God, wey be Eternal Life. And nobody fit take these fruits from am unless e agree, because all of them get the flavour of sense to discern wetin right, as all of them join together, as dem don talk above.”
How person suppose use penance and other exercises of the body as tools to reach virtue, and no be as the main thing wey the soul love and desire; and about the light of sense to discern wetin right for different other ways and actions.
“Na these fruits and works I dey seek from the soul: that is, make e show proof of virtue when need arise. But some time ago, if you remember, when you dey desire to do great penance for My sake, and you dey ask, ‘Wetin I fit do to bear suffering for You, O Lord?’ I answer you for your mind, ‘Na few words and plenty works dey give Me joy.’ I want show you say the person wey only dey call Me with the sound of words, dey talk say: ‘Lord, Lord, I go like do something for You,’ and the person wey desire, for My sake, to discipline im body with plenty penance, but no discipline im own will, no dey give Me much joy. Instead, wetin I desire na the many works of strong endurance with patience, together with the other virtues wey I don mention to you above, wey dey deep inside the soul. All of them must dey work so that the soul fit bear fruits wey worthy of grace. All other works wey stand on any foundation apart from this, I judge them as mere calling with words, because na works wey get limit, and I, wey no get limit, dey seek works wey no get limit, that is, perfection of love wey no get limit.”
“So I want make people do works of penance and other exercises for body only as ways to reach the goal, no be as the main love wey dey inside the soul. Because, if na penance be the main thing wey the soul love, wetin I go receive go be something wey get limit, like word wey, once e don comot from mouth, e no dey again, unless e comot with love from the soul, wey dey conceive and bring forth true virtue. This mean say the action wey get limit, wey I don call word, must join with the affection or love; na then e go sweet Me and please Me. Na because that kind work no go stand alone, but true discernment go follow am, as the soul dey use works of the body as ways to reach the goal, no be as the main foundation. Because e no go proper make that main foundation rest only on penance or on any outward action of the body. Such works get limit, since people dey do them within time wey get limit; and also because e dey often benefit the person wey I create to leave them, and even to receive order to leave them.
“So, when the soul leave these works because necessity demand am, as different circumstances no allow am finish one action wey e don start, or, as e fit often happen, because e dey obey the order of the person wey dey guide am for spiritual life, that one good. Because, if e still continue to do them for that situation, e no go only fail to gain merit, but e go offend Me. So you see say these works get limit. Therefore, the soul suppose use them as ways to reach the goal, no be as the goal itself. Because, if e take them as the goal, one time or another e go have to leave them, and then e go remain empty. Na this thing My trumpet-blower, the glorious Paul, teach una when e talk for im letter say make una mortify the body and destroy self-will. That mean say make una know how to hold the body under control, dey discipline the flesh whenever e want fight against the spirit. But self-will suppose die and finish completely for everything, and submit to My will. And this killing of self-will na wetin the virtue of discernment suppose give the soul, as I tell you: that is, make the soul hate and detest im own sins and desire to satisfy the senses. Na through knowledge of im own self the soul dey gain this hatred and disgust. Na this be the knife wey dey kill and cut off all self-love wey rest on self-will. So na these people dey give Me no be only words, but plenty different works, and na them dey give Me joy. And then I talk say I want few words and plenty actions. As I use the word ‘plenty’, I no dey give una any particular number, because the love inside the soul, wey stand on love and dey give life to all virtues and good works, suppose increase without limit. Still, this no mean say I rule out words; I only talk say I want make dem few, to show una say every action, as action, get limit, and na why I talk say dem no count for much. But dem dey please Me when people use them as instruments of virtue, no be as the main goal by themselves. “But nobody suppose think say e don reach higher perfection because e dey do great penances and dey go beyond measure to mortify im body, pass another person wey dey do less. Because no be there virtue or merit dey. If no be so, person wey get valid reason wey no allow am do outward penance for dey bad condition. Merit dey only for the virtue of love, wey the light of true discernment dey give flavour; without this discernment, the soul no worth anything. And this love suppose face Me without end and without limit, since na Me be the Supreme and Eternal Truth. So the soul no fit put any law or limit on im love for Me. But for im love for im neighbour, certain conditions dey guide am. The light of discernment, wey dey come from love as I don tell you, dey give the neighbour love wey get conditions. When this love dey properly ordered, e no dey make person wound im own soul with sin so that e go fit help other people. Because, if person commit even one sin to save the whole world from Hell, or to gain one great virtue, the motive no go be love wey dey properly ordered or guided by discernment, but love wey lack discernment. Because e no right to use the guilt of sin do even one act of great virtue wey go benefit other people. Holy discernment dey direct the soul make e use all im powers serve Me with strong and courageous zeal, and make e love im neighbour with such devotion that, if e possible, e go lay down im bodily life one thousand times for the salvation of souls, dey endure pains and torments so that im neighbour go get the life of grace, and dey give im earthly possessions to benefit and relieve the body of im neighbour.
“Na this be the highest work of the sense to choose wetin right, wey dey come from love. So you see how every soul wey want grace suppose use this sense pay im debts, that is, love Me with love wey no get end or measure, but love im neighbour with measure, with love wey get limit, as I don talk, without wounding im own soul with sin because e want help other people. Na this be St. Paul advice to una when e talk say love suppose first care for the person wey dey show am; otherwise, e no go ever fit help other people perfectly. Because, when perfection no dey inside the soul, everything wey the soul do for imself and for other people no go perfect. So, e no go just for creatures wey get limit and wey I create to receive salvation through offence wey dem commit against Me, wey be the Good wey no get limit. The more serious the fault be for this kind matter, the less fruit the action go produce; so, no matter wetin happen, make una never bring the guilt of sin upon unaself.
“And this true love know this matter well, because e carry the light of holy sense to choose wetin right along with am, that light wey dey scatter all darkness, remove ignorance, and be like seasoning for every instrument of virtue. This holy sense to choose wetin right na wisdom to act with care wey nobody fit deceive, strength of heart wey nothing fit defeat, and perseverance from beginning reach end, wey stretch from Heaven reach earth, that is, from knowing Me to knowing oneself, and from loving Me to loving other people. And through im true humility, the soul dey escape dangers; through im wisdom to act with care, e dey flee from all the traps of the world and the creatures inside am; and with hands wey no carry weapon, that is, through plenty endurance, e dey defeat the devil and the flesh with this sweet and glorious light. Through this light, e know how weak e be, and e give im weakness the hatred wey that weakness deserve.
“Na why e don trample the world down, put am under the feet of im affection, despise am, count am as something wey no get worth, and so become master over am, as e count am as foolishness. And people of the world no fit take the virtues of this kind soul from am; instead, all their persecution dey increase im virtues and test them. As I don talk, na through the virtue of love these virtues first begin grow inside the soul; then dem dey tested through im neighbour, and dem dey bear their fruit for am. So I don show you say, if virtue no show and no shine for time of trial, e mean say e never truly begin grow inside the soul. Because I don already tell you say perfect virtue no fit exist and bear fruit except through the neighbour, just as woman wey don conceive pikin, if e no born the pikin make people fit see am, dey deny im husband the honour of being known as the pikin papa. Na so e still be with Me, wey be the Husband of the soul: if the soul no bring forth the pikin of virtue through love for im neighbour, and show im pikin to the person wey dey in need, both generally and for each particular case, as I don tell you before, so I dey declare now say, truly, the soul never conceive virtue at all. And na so e still be with vices, all of which people dey commit through their neighbour.”
How this soul grow through the answer wey God give am, how im sorrows reduce, and how e pray to God for the Holy Church and for im own people.
“Then that soul, wey dey thirst and burn with the very great desire wey begin grow inside am when e learn about God love wey words no fit describe, wey show for His great goodness, and as e see how wide His love be, and how He graciously answer im request with such sweetness and grant am, giving hope to the sorrow wey begin grow inside am because of offences against God and the harm wey the Holy Church suffer, and through God own mercy, wey e see through knowing imself, e make im sorrow reduce, but still, at the same time, increase am.
“Because, as Papa Wey Pass All and Wey Dey Forever dey show am the way to perfection, E show am again the guilt wey e carry and how souls dey lost, as dem don explain more fully above. Another reason na say, as the soul dey know im own self, e dey know God more; and as e dey see God goodness inside imself, for God sweet mirror, e dey know the ugwu wey e get and how e no worthy. The ugwu wey e get na the one wey follow how God create am, since God create am for Im image; and na by grace God give am this, no be because e get right to am. For that same mirror of God goodness, the soul dey see how e no worthy, and na im own fault cause this. So, just as person dey see stains for im face more easily when e look mirror, na so the soul wey truly know imself, wey rise with strong desire and use the eye of im understanding look imself for God sweet mirror, dey see the stains for im own face better, because of the purity wey e see for God.
“So, because light and knowledge increase for that soul for the way wey dem don describe, sweet sorrow grow inside am. At the same time, the hope wey the Truth Wey Pass All give am reduce im sorrow. And just as fire dey grow when person add firewood, na so the fire for that soul grow reach the point wey the body no fit bear am again unless the soul leave the body. So, if the strength of the One Wey Be Strength Wey Pass All no surround am, e no for fit remain alive again. Then this soul, wey the fire of God love don purify—the love wey e find as e come know imself and God—and wey im hunger for the salvation of the whole world and for Holy Church to change for better don grow together with im hope say these things go happen, rise with confidence before Papa Wey Pass All. E show Am the leprosy of Holy Church and the misery of the world, and talk as if na Moses words e dey use: ‘My Lord, turn the eyes of Your mercy towards Your people and towards the mystical body of Holy Church, because You go receive more glory if You forgive so many creatures and give dem the light of knowledge. All of dem go praise You when dem see say, through Your goodness wey no get end, dem don escape from the clouds of mortal sin and from condemnation wey dey last forever. Then no be only my wretched self go dey praise You—I wey don offend You so much, and wey be the cause and the instrument of all this evil. Na why I dey beg Your divine love wey dey forever make You take Your revenge on me and show Your people mercy. I no go ever comot from Your presence until I see say You don show dem mercy. Because wetin life mean for me if I dey alive but Your people dey for death, and clouds of darkness cover Your spouse, when na my own sins, no be the sins of Your other creatures, be the main cause of this? So, I desire and beg You, by Your grace, make You show Your people mercy. I solemnly beg You make You do this because of Your love wey nobody create, the love wey move You Yourself to create human being for Your image and likeness, as You talk say, “Make We make human being for Our own image.” And You do this, O eternal Trinity, so that human being fit share for everything wey belong to You, the Most High and eternal Trinity.’
“Na why You give am memory so e fit receive Your gifts, and through this e dey share for the power of the Eternal Father; You give am understanding so e fit know, as e dey see Your goodness, and so share for the wisdom of Your only-begotten Son; and You give am will so e fit love wetin im understanding don see and know about Your truth, and so share for the gentle mercy of Your Holy Spirit. Wetin make You create human being with this kind great ugwu? Na the love wey nobody fit measure, wey You take see Your creature inside Yourself and come love am deeply, because na through love You create am, and You plan make e be person wey fit taste and enjoy Your Eternal Good. So I see say, through im sin, e lose this ugwu wey You first give am, and because e rebel against You, e enter state of war against Your kindness; that mean say all of us come become Your enemies.
“So, na that same fire of love wey You use create am move You, and You willingly give human being way to reconcile with You, so that after the great rebellion wey e don fall enter, great peace go come; and so You give am the only-begotten Word, Your Son, to be the Mediator between us and You. Na Im be our Justice, because E carry all our offences and injustice put for Imself, and E obey You, Eternal Father, as You command Am, when You clothe Am with our humanity, our human nature and likeness. Oh, love wey deep sotey e no get bottom! Which heart no go break when e see dignity like Your own come down to lowliness like our humanity? We be Your image, and You don become our own, through this union wey You don make with human being, as You cover the Eternal Godhead with cloud of sorrow and Adam clay wey don corrupt. For wetin? — Love. Na so You, O God, don become human being, and human being don become God. So, na by this Your love wey mouth no fit describe, I dey hold You, and I dey beg You make You show mercy to Your creatures.”
How God dey grieve because of Christian people, especially because of His ministers; and how E talk small about the Sacrament of Christ Body, and the benefit of the Incarnation.
Then God turn the eye of His mercy towards her, allow her tears to hold Am, and the chain of her holy desire to bind Am, and E answer with lamentation — “My sweetest daughter, your tears dey hold Me, because dem join with My love, and na because you love Me you dey shed dem, and your desires wey dey pain you dey compel Me to answer you; but wonder, and see how My bride don dirty her face and get leprosy, because of her filth and love of self, and how she don swell with the pride and greed of those wey dey feed on their own sin.
“Wetin I talk about the whole body and the mystical body of Holy Church (that is, the Christian religion), I still dey talk am about My ministers, wey stand dey feed for the breasts of Holy Church; and no be only themselves dem suppose feed, but na still their duty to feed the whole body of Christian people and hold dem to those breasts, and also any other people wey go want leave the darkness of their unbelief, and join themselves to My Church as members. So see the kind ignorance, darkness and ingratitude wey dem take administer this glorious milk and blood of My bride, the kind dirty hands wey dem take handle am, and the kind presumption and lack of reverence wey people take receive am. Na so wetin truly dey give life often dey bring death because of the faults of those wey receive am; that is, the precious Blood of My only-begotten Son, wey destroy death and darkness, give life and truth, and put falsehood to shame. Because I dey give this Blood and use Am for the salvation and perfection of the person wey prepare imself well to receive Am, because E dey give life and adorn the soul with every grace, according to how the person wey receive Am prepare imself and the love wey e get; in the same way, E dey bring death to the person wey receive Am unworthily, as e dey live in wickedness and in the darkness of mortal sin; na to that person, I talk say, E dey bring death, no be life; no be because any fault dey for the Blood, or because any fault dey for the minister, even though great evil fit dey inside am, because im evil no go spoil or stain the Blood or reduce the grace and power wey dey inside Am. And minister wey be evil no dey harm the person wey e give the Blood, but na imself e dey harm as e bring guilt upon imself, and punishment go follow that guilt, unless e change im ways with sorrow for sin and repentance. So I dey talk say the Blood dey harm the person wey receive Am unworthily, no be because any fault dey for the Blood or for the minister, but because of the person’s own bad disposition and fault, since e don dirty im mind and body with this kind impurity and misery, and e don treat imself and im neighbour with such cruelty. E don treat imself with cruelty, as e deprive imself of grace, and use the feet of im desires trample on the fruit of the Blood wey e receive for Holy Baptism, when the power of the Blood remove the stain of original sin from am, that stain wey e inherit from im origin, when im papa and mama give birth to am.”
“Na why I give My Word, My one and only Son, because all di material wey dem take form human race don spoil through di sin of di first man, Adam. Na why all of una, wey be containers wey dem make from dis material, don spoil, and una no dey ready to receive eternal life — so I, with My dignity, join Myself to di low condition of una human race, so that I go restore am to di grace wey una lose through sin; because I no fit suffer, but because of guilt, My divine justice demand suffering. But human being no fit satisfy am, because even if e fit satisfy am reach some level, na only for imself e for fit do am, no be for other creatures wey get sense to reason. Apart from dat, human being no fit satisfy am for imself or for others, because di sin wey e commit na against Me, wey be di Good wey no get limit. But because I want restore human being, wey don weak and wey no fit satisfy My justice for di reason wey I don talk, I send My Word, My own Son, wey wear di very same nature wey una get, di clay of Adam wey don spoil, so that He go endure suffering inside dat same nature wey human being take offend Me. He suffer for His body reach di shameful death of di Cross, and so He satisfy My justice and My divine mercy. Because My mercy want make satisfaction for human being sin and prepare am for dat good wey I create am for. Dis human nature, wey join with di divine nature, dey enough to make satisfaction for di whole human race, no be only because of di pain wey e bear for im nature wey get limit, dat is, for di flesh of Adam, but because of di Eternal Godhead, di divine nature wey no get limit, wey join with am. As di two natures join together like dis, I receive and accept di sacrifice of My one and only Son, wey dem knead together with di divine nature into one dough, through di fire of divine love. Na dis love be di chain wey hold Him tight and nail Him to di Cross like dis. So human nature dey enough to make satisfaction for guilt, but na only through di divine nature. And na like dis dem destroy di stain of Adam sin, with only di mark remaining, dat is, di tendency to sin and to every kind of defect for body, like di scar wey remain when person wound don heal. Na like dis di original fault of Adam still fit cause stain wey dey bring death; na why di coming of di great Physician, dat is, My one and only Son, heal dis sick person. He drink dis bitter medicine wey human being no fit drink because e too weak, like mama wey dey breastfeed another person pikin and wey take medicine instead of di pikin, because she don grow and she strong, but di pikin no fit endure di bitterness. Na so He be like mama wey dey breastfeed human being, as He endure di bitter medicine of di painful death of di Cross, with di greatness and strength of di Godhead wey join with una nature, to give life to una little ones wey guilt don make weak. So I dey talk say na only di mark of original sin remain, di sin wey una receive from una papa and mama when dem born una. But Holy Baptism dey remove dis mark from di soul, although no be completely. Holy Baptism get di power to give di life of grace through dat glorious and precious Blood. Na why, di moment wey di soul receive Holy Baptism, dem remove original sin from am, pour grace inside am, and dat tendency to sin wey remain from di original corruption, as I don talk, na truly source of weakness, but di soul fit hold am under control if e choose. Then di soul, like container, dey ready to receive grace and grow for grace inside amself, whether more or less, according to how e choose to willingly prepare imself with affection and desire to love and serve Me. And for di same way, e fit prepare imself for evil just as e fit prepare imself for good, even though e don receive grace for Holy Baptism. Na why, when di time wey person fit know good from bad don reach, di soul fit use im free will choose either good or evil, according to wetin im will choose. Dis freedom wey human being get so great, and dis glorious Blood don make am so strong, that no demon or creature fit force am to commit even di smallest fault without im free consent. Dem don redeem am from slavery and make am free so that e fit control im own bodily desires and reach di purpose wey dem create am for. Oh, miserable human being, wey dey enjoy to remain inside mud like animal, and no dey learn to understand dis great benefit wey e don receive from Me! Dis benefit so great that dis poor, wretched creature wey full of ignorance like dis no fit receive any benefit wey greater pass am.”
How punishment for sin dey heavier after the Passion of Christ than before; and how God promise to show mercy to the world and to the Holy Church through the prayers and sufferings of His servants.
“And I want make you know, My daughter, say, even though I don create the human race anew and restore them to the life of grace through the Blood of My one and only Son wey I born, as I don talk, people no dey grateful. Instead, dem dey go from bad to worse, and from one guilt to another. Dem even dey persecute Me with plenty offences, and dem no value the graces wey I don give them and wey I still dey give them. Dem no only fail to recognise say na through grace dem receive wetin dem get, but sometimes dem even think say I dey do them wrong, as if I want any other thing apart from make dem become holy.
“I dey tell you say their hearts go hard more, dem go deserve more punishment, and true-true, dem go receive heavier punishment now wey dem don receive redemption through the Blood of My Son, than dem for receive before that redemption happen — that is, before dem remove the stain of Adam sin. E right say person wey receive more suppose give more in return, and e suppose owe greater duty to the One wey give am more.
“So, human being bin get strong bond with Me because na Me give am existence, as I create am in My own image and likeness. Because of this, e get duty to give Me glory, but e deny Me that glory and want give am to imself. Na so e break the command wey I give am to obey, and e become My enemy. And I, through My humility, destroy im pride, as I humble the divine nature and take una human nature. I free una from service to the devil, and make una free. And no be only freedom I give una. If you examine am, you go see say human being don become God, and God don become human being, through the union of the divine nature with the human nature. Na this debt dem don owe — that is, the treasure of the Blood, through which dem don born them into the life of grace. So, see how much more dem owe after redemption than before. Because now dem get duty to give Me glory and praise by following the footsteps of My Word wey don become human being, My one and only Son wey I born. Na then dem dey repay Me the debt of love, both for Me and for their neighbour, with true and genuine virtue, as I don tell you above. And if dem no do am, the greater their debt, the greater the offence wey dem go fall into, and so, according to divine justice, the greater their suffering go be for eternal damnation.
“Christian wey no be true Christian dey receive more punishment than pagan, and the fire of divine justice wey no dey die dey consume am more, that is, e dey torment am more. And inside im torment, e dey feel as if the worm of conscience dey consume am, even though, for truth, e no dey consume am finish, because people wey dey damned no dey lose their existence through any torment wey dem receive. Na why I dey tell you say dem dey ask for death but dem no fit get am, because dem no fit stop to exist. Na the life of grace dem lose through their own fault, no be their natural existence. So, punishment for guilt dey heavier after the Redemption through the Blood than before, because human being receive more. But e be like say sinners no dey recognise this, and dem no dey pay attention to their own sins. So dem become My enemies, even though I don reconcile them to Myself through the Blood of My Son. But remedy dey wey I dey use calm My anger — that is, through My servants, if dem get burning zeal to move Me through their desire. So you see say you don bind Me with this bond wey I give you, because I want show mercy to the world. “Na why I dey give My servants hunger and desire for My honour and for the salvation of souls, so that, as their tears move Me, I fit reduce the fury of My divine justice. So, take your tears and your sweat, wey come from the fountain of My divine love, and use them wash the face of My spouse.
“I promise you say, through this means, her beauty go return to her, no be through knife or cruelty, but through peace, through humble prayer wey no dey stop, and through the sweat and tears wey the burning desire of My servants bring out. Na so I go fulfil your desire if you, for your own part, endure plenty suffering, as you shine the light of your patience into the darkness of people wey don turn to evil, without fear of the persecutions of the world. Because I go protect you, and My Providence no go ever fail you, even for the smallest need.”
How, as Adam disobedience don break the road to Heaven, God make His Son a Bridge wey human being fit pass through.
“Na im make I don tell you say I don make My Word, My only-begotten Son, to be Bridge, and na true be this. I want make una, My children, know say Adam sin and disobedience break the road, sotey nobody fit reach Life Wey No Dey End. Na im make people no give Me glory the way dem suppose give Me, because dem no share for that Good wey I create dem for, and My truth no come to fulfilment. This truth na say I create human being for My own image and likeness, so that e fit get Life Wey No Dey End, share for My life, and taste My sweetness and goodness wey pass all others and wey no dey end. But after sin don close Heaven and lock the doors of mercy, human soul begin produce thorns and chuku-chuku bush, and the person wey I create come see say rebellion against im own self dey inside am.
“And the flesh begin fight against the Spirit at once, and as e lose the state of innocence, e become dirty animal. Everything wey I create come rebel against human being, even though dem for obey am if e remain for the state wey I put am. As e no remain there, e disobey Me, and e deserve death wey no dey end for soul and body. As soon as e sin, flood wey get strong storm rise, and the waves dey beat am all the time, dey bring tiredness and trouble come give am from im own self, the devil, and the world. Everybody drown for the flood, because nobody fit reach Life Wey No Dey End with only im own righteousness. So, because I want remedy the great evils wey dey trouble una, I don give una My Son as Bridge, so that una fit cross the flood without drowning. This flood na the sea of this dark life wey storm dey scatter. So, see the kind duty wey the person wey I create owe Me, and how e no get understanding, as e no gree take the remedy wey I don offer, but instead e willing to drown.”
How God dey move the soul to look the greatness of this Bridge, as e reach from earth go Heaven.
“My daughter, open the eye of your understanding, and you go see the people wey I accept and the people wey no get understanding, the people wey never reach perfection, and the people wey don reach perfection wey dey follow Me for truth, so that you fit mourn because the people wey no get understanding dey condemned, and rejoice because of the perfection of My beloved servants.
“You go still see how the people wey dey walk for light dey behave, and how the people wey dey walk for darkness dey behave. I also want make you look the Bridge of My only-begotten Son and see how great e be, because e reach from Heaven go earth. This mean say, through am, the earth of una human nature join to the greatness of the Godhead. So I dey talk say this Bridge reach from Heaven go earth, and na im be the union wey I don make with human being.
“This one dey necessary to repair the road wey break, as I tell you, so that human being fit pass through the bitterness of the world and reach life. But dem no fit use earth make Bridge wey go big enough to stretch across the flood and give una Life Wey No Dey End, because the earth of human nature no enough to make satisfaction for guilt and remove the stain of Adam sin. This stain spoil the whole human race and bring out bad smell, as I don tell you before. So e dey necessary to join human nature with the height of My nature, the Eternal Godhead, so that e go enough to make satisfaction for the whole human race. Na so human nature go bear the punishment, and the Divine nature, wey join with the human nature, go make the sacrifice of My only Son acceptable—the sacrifice wey dem offer to Me to take death away from una and give una life.
“So the height of the Divinity, wey humble Imself come down to earth and join with una human nature, make the Bridge and repair the road. Why dem do this one? So that human being fit reach im true happiness with the angels. And take note say, for una to get life, e no enough say My Son don make this Bridge for una, unless una walk on top am.”
How this soul dey pray to God make E show am the people wey dey cross through the Bridge wey dem don talk about, and the people wey no dey cross.
Then this soul shout with love wey dey burn for heart, — “O Love wey nobody fit measure, wey sweet pass every sweetness! Who no go catch fire with this kind great love? Which heart fit see this kind tenderness and no break? O Love wey no get bottom, e be like say You don dey mad with love for the person wey You create, like say You no fit live without am. Yet na You be our God wey no need to pay us mind. The good wey we do no dey increase Your greatness, because You no dey change, and the evil wey we do no dey harm You, because na You be the Highest Goodness wey dey forever. Wetin dey move You to show us this kind mercy out of pure love, no be because of any debt wey You owe us or because You need anything from us? Instead, na we be Your debtors wey get guilt and wickedness. So, if I understand well, O Highest Truth wey dey forever, na me be the thief, but na You dem punish for my sake. Because I see Your Word, Your Son, wey dem fasten and nail to the Cross. You don make am Bridge for me, as You don show me, Your miserable servant. Because of this, my heart dey burst, yet e no fit burst, because of the hunger and desire for You wey don grow inside am. I remember, my Lord, say You agree to show me who be those wey dey pass through the Bridge and those wey no dey pass through am. If e please Your goodness to show me this, I go gladly see and hear am.”
How this Bridge get three steps, wey stand for the three states of the soul; and how, even though dem lift am high, e still no separate from the earth; and how we suppose understand these words: “If dem lift Me up from the earth, I go draw all things come to Me.”
Then God wey dey forever, to make that soul love more and stir am up even more for the salvation of souls, answer am and talk say: “First, as I don show you wetin you wish for and ask Me, I go now explain to you how this Bridge be. I don tell you, My daughter, say the Bridge reach from Heaven to earth; na through the union wey I don make with human being, wey I form from the clay of the earth. Now, know say this Bridge, My only-begotten Son, get three steps. Dem make two of them with the wood of the most Holy Cross, and the third still hold the great bitterness wey He taste when dem give Am gall and vinegar to drink. For these three steps, you go recognise three states of the soul, wey I go explain to you below. The feet of the soul, wey stand for the love and desire inside am, na the first step, because the feet dey carry the body just as love and desire dey carry the soul. So these Feet wey dem pierce na steps wey you fit use reach His Side, wey dey show you the secret of His Heart. Because as the soul dey climb the steps of the love and desire inside am, e dey begin taste the love of His Heart. With the eye of understanding, e dey look inside that open Heart of My Son, and e see say love wey mouth no fit describe don consume the Heart. I talk say love don consume am, because He no dey love una for His own gain, since una no fit bring any gain to Am, as He and Me na one and the same. Then love go fill the soul, as e see how much dem love am. After e don pass the second step, the soul dey stretch reach the third — that is — the Mouth, where e dey find peace from the terrible war wey e don dey fight against im sin. So, for the first step, as the soul dey lift im feet comot from love and desire for earthly things, e dey remove bad habits from imself; for the second, e dey fill imself with love and virtue; and for the third, e dey taste peace. So the Bridge get three steps, so that, as you climb pass the first and the second, you fit reach the last one, wey dey lifted high, so that the water wey dey flow under am no go touch am; because no poison of sin dey inside My Son. This Bridge dey lifted high, yet, at the same time, e join to the earth. You know when dem lift am high? Na when dem lift My Son up on the wood of the most Holy Cross, while His divine nature still join to the lowliness of the earth of una human nature.
“Na for this reason I tell you say, as dem lift Am go high, dem no lift Am comot from the earth, because the Divine nature join with am, and dem knead dem together become one thing. And nobody fit pass on top the Bridge until dem don lift Am go high. Na why He talk say, — ‘If dem lift Me up from the earth, I go draw all things come meet Me,’ wey mean say, ‘If dem lift Me go high, I go draw all things come meet Me.’ For My goodness, as I see say no other way dey to draw una come meet Me, I send Am so that dem go lift Am go high on the wood of the Cross. He make the Cross become like iron block for blacksmith, where dem go reshape My Son, wey dem born as human being, so that He go free una from death and bring una back to the life of grace. Na through this way He draw everything come meet Himself: by showing the love wey mouth no fit describe, wey I get for una, because love dey always draw human heart. So, I no fit show una any love wey pass to lay down My life for una. Na so love make My Son undergo this kind treatment, so that human beings wey no know go find am impossible to resist as I dey draw dem come meet Me.
“So, na true My Son talk say, when dem lift Am go high, He go draw all things come meet Am. And two ways dey to understand this. First, when the affection of love draw person heart, as I don talk, e dey draw am together with all the powers of im soul, that is, the Power to Remember, the Power to Understand, and the Power to Choose. Now, when these three powers join together in harmony for My Name, all the other things wey the person dey do, whether na action or thought, dey please Me, and love dey join dem together, because love dey rise go high as e dey follow the Sorrowful One wey dem crucify. So My Truth talk am well when He say, ‘If dem lift Me go high,’ &c., wey mean say, if dem draw the heart and the powers of the soul come meet Am, dem don draw all the actions come meet Am too. Second, dem create everything to serve human beings, to provide wetin creatures wey get sense to reason need. And dem no create the creature wey get sense to reason for these things, but for Me, so that e go serve Me with all im heart and with all im affection. So, see say when dem draw human being, dem dey draw everything else along with am, because dem make everything else for am. Na why e dey necessary to lift the Bridge go high and give Am steps, so that e go easier to climb Am.”
How dem build this Bridge with stones wey represent virtues; and how one lodging house dey on top the Bridge where dem dey give travellers food; and how person wey pass on top the Bridge dey go to life, while person wey pass under Am dey go to destruction and death.
“Dem build this Bridge with stone dem, so that if rain fall, e no go block person wey dey travel. You know wetin these stone dem be? Na stone dem of good character wey be true and sincere. Dem no build these stone dem into the wall dem before the Passion of My Son. So, even people wey try to follow the road of good character no fit reach where their journey suppose end, because dem never use the key of the Blood unlock Heaven, and the rain of Justice no let dem pass. But after dem make the stone dem and build them on the Body of My sweet Son, My Word, wey I don tell you about, He wey be the Bridge Himself use His Blood wet the mortar wey dem use build am. That is, His Blood join with the mortar of His divine nature, with strong heart, and with the fire of love. And through My power, dem build these stone dem of good character into wall, with Him as the foundation, because no good character dey wey dem never put to test in Him, and na from Him all good character dey get life. So nobody fit get the good character wey life of grace dey give except through Him; that is, nobody fit get am without following the footsteps of His teaching. He don build wall of good character, set them like living stone dem, and use His Blood hold them together, so that every believer fit waka quick, without any fear like slave for the rain of Divine justice, because the mercy wey come down from Heaven when this My Son become man dey shelter am. How dem take open Heaven? Na with the key of His Blood; so you see say na Mercy be the wall and roof of the Bridge. The Guest House inside the Garden of the Holy Church na His own too. Na there dem dey keep and share the Bread of Life, and give people the Blood make dem drink, so that as My creatures dey travel on their pilgrimage, tiredness no go make them faint for road. Na for this reason My love don arrange make dem give una the Blood and Body of My only-begotten Son, wey be fully God and fully man. When the pilgrim don cross the Bridge, e go reach the door wey be part of the Bridge, wey everybody must enter through. Na why He talk say: ‘Na Me be the Way, the Truth, and the Life; person wey follow Me no dey waka for darkness, but for light.’ And for another place, My Truth talk say, ‘Nobody fit come to Me except through Him,’ and na so e really be. Na why He talk about Himself say na Him be the Road, and na true, and I don already show you say He be Road wey take the form of the Bridge. And He talk say na Him be the Truth, and na so He be, because He dey united with Me wey be the Truth. Person wey follow Him dey waka inside the Truth and inside Life, because person wey follow this Truth dey receive the life of grace. Hunger no fit make am faint, because the Truth don become una food; and e no fit fall inside darkness, because He be light wey no get any lie inside. And with that Truth, He put to shame and destroy the lie wey the Devil tell Eve, wey e use break the road to Heaven. And the Truth gather the pieces together again, and use His Blood hold them together. So, people wey follow this road na sons of the Truth, because dem dey follow the Truth, and pass through the door of Truth and find themselves united with Me, wey be the Door and the Road, and at the same time, Peace wey no get end.
“But person wey no dey waka for dis road dey pass under di Bridge, inside di river where stone no dey, na only water dey. And since nothing dey inside di water to hold person up, nobody fit pass that way without drowning; na so sins and di condition of di world take come about. So, if person no put im love for di stones, but instead e put im love for things wey I create in way wey no dey proper, dey love dem and allow dem keep am far from Me, di soul go drown. Because things wey I create be like water wey dey flow pass all di time, and person too dey pass all di time like di river. Even though e seem to am say e stand for one place while di things wey e love dey pass, im too dey move all di time towards di end of im journey — death! And e go like hold imself back (that is, im life and di things wey e love), but e no fit succeed. Na either death go make am leave dem, or, as I arrange am, these things wey I create go comot from di sight of those wey I create. People like these dey follow lie, dey waka for di road of falsehood, and dem be children of di Devil, wey be di Father of Lies; and because dem pass through di door of falsehood, dem receive condemnation wey go last forever. So you see say I don show you both Truth and Falsehood, that is, My road wey be Truth, and di Devil own wey be Falsehood.”
How to travel for both roads, that is, di Bridge and di River, dey tire person; and about di joy wey di soul dey feel as e dey travel through di Bridge.
“Na these be di two roads, and both hard to travel. So, wonder at how person no get understanding and how e blind: even though dem don make one Road for am, wey dey give those wey dey use Am so much joy that every bitter thing dey become sweet and every load dey become light, e still prefer to waka on top water. Because those wey cross through di Bridge, even as dem still dey inside di darkness of di body, dey find light; and even though dem fit die, dem dey find life wey no fit die. Through love, dem dey taste di light of Eternal Truth, wey promise new strength to person wey tire imself for Me. I dey appreciate wetin dem do, I dey just, and I dey give every person wetin e deserve. So every good deed dey get reward, and every fault dey get punishment. Tongue no go fit tell all di joy wey person wey follow dis road dey feel, because even for dis life, e dey taste and share for that good wey dem don prepare for am for eternal life. So, person wey look down on such great good na real fool, as e choose instead to receive for dis life di advance payment of Hell, dey waka for di lower road with plenty hard labour, without anything to give am new strength or any gain. So, because of their sins, dem no get Me, wey be di Highest Good wey dey forever. Truly, you get reason to grieve, and I want make you and My other servants continue to feel bitterness for una soul because of di offence wey dem commit against Me, and make una get compassion for those wey no get understanding, and for di loss of those wey, because dem no get understanding, dey offend Me like dis. Now you don see and hear about dis Bridge and how E be. I tell you dis to explain My words, say My only-begotten Son na Bridge. And so, you see say Na Im be di Truth, made in di way wey I don show you, that is — through di joining together of height and lowliness.”
How dis Bridge, after E don reach Heaven on di day of di Ascension, no get di earth just because of that.
“When My only-begotten Son return to Me, forty days after the resurrection, this Bridge, wey be Him Himself, rise from the earth, that is, from among people wey He dey live with, and He ascend go Heaven through the power of His Divine Nature and sit for My right hand, the Eternal Father. Na so the angels tell the disciples on the day of the Ascension, as dem stand like dead people, their heart dem lifted high and don ascend go Heaven with the wisdom of My Son — ‘Make una no stand here again, because He don sit for the right hand of the Father!’ So when He don ascend go up like this and return to Me, the Father, I send the Master, that is, the Holy Spirit, wey come to una with My power and the wisdom of My Son, and with His own mercy, wey be the essence of the Holy Spirit. He dey one with Me, the Father, and with My Son. And He build up the road of the teaching wey My Truth leave for the world. So, even though My Son no dey with una again for body, His teaching remain, and the power of the stones wey get this teaching as their foundation remain too. This teaching na the way wey this Bridge make for una. Because first, He practise this teaching and use His actions make the road, as He give una His teaching through example rather than through words; because He first practise wetin He later teach una. Then the mercy of the Holy Spirit make una sure of the teaching, as He strengthen the mind of the disciples to profess the truth and proclaim this road, that is, the teaching of Christ wey dem crucify. Through this, He rebuke the world because of its injustice and false judgment. When the time reach, I go talk to you more about this injustice and false judgment.
“I don tell you this much so that no cloud of darkness go dey the mind of the people wey dey hear you. That is, so that dem go know say I make this Body of Christ a Bridge through the union of the divine nature with the human nature, because na this be the truth.
“This Bridge start from among una and rise go Heaven, and na Him be the one road wey the example and life of the Truth teach una. Wetin don remain now from all this, and where person fit find the road? I go tell you; that is, na those wey fit no understand this matter I go rather tell. I dey tell you say this way of His teaching, wey I don talk to you about, dey inside the mystical body of the Holy Church. Na this teaching the Apostles confirm, the blood of the martyrs declare, the light of the Doctor dem shine upon, the confessors profess, and the Evangelists tell with all the love wey dey inside am. All of dem stand as witnesses to profess the Truth. These witnesses be like light wey dem put for lampstand, to use perfect light show the way of the Truth wey dey lead to life, as I don tell you. And as dem themselves dey tell you with proof, because dem don prove am for their own life, every person fit receive light to know the Truth if e want, unless e choose to use the love wey e get for e own self beyond wetin suppose be take deprive e reasoning of light. Na true indeed say His teaching na truth, and e don remain like rescue boat wey dey draw the soul comot from the stormy sea and carry am go the harbour of salvation.
“Na im make I first give una My Son as di Bridge, as He really dey live and dey talk with people. And when He, di living Bridge, leave una, di Bridge and di road of His teaching still remain, as I don talk. His teaching join with My power, His wisdom, and di gentleness of di Holy Spirit. This My power dey give strong heart to anybody wey follow this road; wisdom dey give am light, so dat, for this road, e fit recognise di truth; and di Holy Spirit dey give am love, wey dey burn up and remove from di soul all love wey dey follow bodily feelings, so dat na only love for good character go remain there. So, for both ways, both as He really be and through His teaching, na Him be di Way, di Truth, and di Life; dat is, di Bridge wey dey lead una go di height of Heaven. Na wetin He mean be this when He talk say, ‘I come from di Father, and I dey return to di Father, and I go return to una’; dat is to say, ‘My Father send Me come meet una, and make Me una Bridge, so dat una fit dey saved from di river and reach life.’ Then He talk say, ‘I go return to una, I no go leave una as orphans, but I go send di Paraclete’ — as if My Truth dey talk say, ‘I go go meet di Father and return; dat is, when di Holy Spirit wey dem dey call di Paraclete come, He go show una more clearly, and make una stand firm for di way of truth wey I don give una.’ He talk say He go return, and He really return, because di Holy Spirit no come alone, but with di power of di Father, di wisdom of di Son, and di gentleness of His own divine Being.
“So make una see how He dey return, no be with actual flesh and blood, but, as I don talk, by using His power build di road of His teaching. Nobody fit destroy this road or take am from person wey want follow am, because e strong and e stand firm, and e come from Me, wey nothing fit move.
“So make una follow this road with strong heart, without any cloud of doubt, but with di light of faith wey dem don give una as foundation for Holy Baptism.
“Now I don fully show una di Bridge as e really be, and di teaching wey be one and di same thing with am. And I don show am to people wey no know, so dat dem fit see where this road of Truth dey, and where people wey dey teach am stand; and I don explain say na di Apostles, Martyrs, Confessors, Evangelists, and Holy Doctors, wey dem place like lanterns for di Holy Church.
“And I don show how My Son, as He return to Me, still return to una, no be with His bodily presence, but through His power, when di Holy Spirit come upon di disciples, as I don talk. Because He no go return with His bodily presence until di last Day of Judgment, when He go come again with My Majesty and Divine Power to judge di world, to give good things to people wey live good life, and reward dem for their labour, both for body and soul, and to give di suffering of eternal death to people wey live wicked life for di world.
“And now I want tell una wetin I, di Truth, promise una, dat is, to show una people wey don reach perfection, people wey never reach perfection, and people wey don reach di highest perfection; and di wicked people wey, because of their wickedness, dey drown for di river, and end up for punishment and torment. Na im make I tell una, My dearest children, make una walk on top di Bridge, no be under am, because under am no be di way of truth, but di way of falsehood, wey wicked people dey follow. Na about dem I go soon talk to una. Na these sinners I dey beg una to pray to Me for, and I still dey ask for una tears and sweat for their sake, so dat dem fit receive mercy from Me.”
How this soul, as e dey wonder at di mercy of God, dey tell of many gifts and graces wey God don give di human race.
Then this soul come be like person wey don drunk; e no fit hold imself again. As e stand before God face, e shout, “How great Your Eternal Mercy be, wey You take dey cover the sins of the people wey You create! E no surprise me say You dey tell people wey leave mortal sin and return to You, ‘I no remember say una don ever offend Me.’ Oh, Mercy wey mouth no fit describe! E no surprise me say You dey tell people wey turn back to You this kind thing, since You dey talk about people wey dey persecute You say, ‘I want make una pray for this kind people, so that I fit show dem mercy.’ Oh, Mercy, wey come from Your Eternal Father, the Divinity wey dey rule the whole world with Your power, na through You dem create us, na inside You dem create us anew for the Blood of Your Son. Na Your Mercy dey keep us; na Your Mercy make Your Son fight for us, as E hang by Im arms for the wood of the Cross, with life and death dey fight each other. Then life defeat the death of our sin, and the death of our sin destroy the bodily life of the Lamb wey no get stain. Which one dem finally conquer? Na death! Wetin dem take conquer am? Na Mercy! Your Mercy dey give light and life, and na through this light and life all the people wey You create, both the righteous and the unrighteous, dey know how You dey spare dem. For the heights of Heaven, Your Mercy dey shine, that is, inside Your saints. If I turn face the earth, Your Mercy full everywhere. For the darkness of Hell, Your Mercy dey shine, because the people wey dem condemn no dey receive all the pains wey dem deserve; na with Your Mercy You dey soften Justice. Na by Mercy You don wash us for the Blood, and na by Mercy You want dey talk with the people wey You create. Oh, Madman wey full of Love! For You to take human flesh no enough, wey You still need die join? Death no enough, wey You still need go down to Limbo, carry the holy fathers comot from there, so that Your Mercy and Your Truth go reach fulfilment for their life? Because Your goodness dey promise reward to people wey serve You in truth, You go down to Limbo, to rescue Your servants from their pain and give dem the fruit of their labour. Your Mercy dey move You to give human beings even more: to leave Yourself for dem as food, so that we wey weak go get comfort, and people wey no get knowledge, as dem dey remember You, no go forget the good things wey You don do. Na im make You dey give Yourself to human beings every day, dey make Yourself present for the Sacrament of the Altar, inside the body of Your Holy Church. Wetin don do this? Na Your Mercy. Oh, Divine Mercy! My heart dey feel like say e no fit breathe when I think about you, because anywhere wey I turn my mind, na only mercy I dey find. Oh, Eternal Father! Forgive my lack of knowledge, as I get mind dey talk plenty like this to You, but the love wey I get for Your Mercy go be my excuse before the Face of Your loving kindness.”
About the low way of life of people wey dey pass through the river under the Bridge; and how God dey call the soul wey dey pass underneath the tree of death, wey im roots dey held for four bad habits.
After these words don refresh this soul heart small inside God mercy, e wait with humble heart make the promise wey God make to am come true. God continue to talk, E say: “My dearest daughter, you don talk before Me about My mercy, because I let you taste am and see am inside the word wey I tell you when I say: ‘na these people I dey ask you make you plead with Me for.’ But know say My mercy pass wetin you fit see by far, so tey nothing fit compare with am, because your sight no perfect, but My mercy perfect and e no get end. So, no comparison fit dey between the two, except the kind wey fit dey between something wey get limit and something wey no get limit. But I want make you taste this mercy, and also the dignity of human beings wey I don show you above, so that you go understand better the wickedness of those evil people wey dey travel under the Bridge. Open the eye of your understanding, and wonder at those wey choose to drown themselves, and at the low condition wey dem don fall enter through their own fault. Na because of this dem first become weak, and this happen when dem conceive mortal sin for their mind, because after that, dem bring am forth and lose the life of grace. And just as dead body no fit feel anything or move by itself, unless other people move am and lift am, na so those wey drown inside the stream of love for the world wey no follow proper order don die to grace. So, because dem don die, their memory no dey pay attention to My mercy. The eye of their understanding no dey see or know My Truth, because their feeling don die; that is, their understanding no get anything before am except themselves, with their dead love for the desires of their own body. So their will don die to My will, because e no love anything except dead things. Since these three powers don die, everything wey the soul dey do, both for action and for thought, don die as far as grace concern. Because the soul no fit defend itself against its enemies, or help itself by its own power, except to the extent wey I help am. Na true say every time this dead body, wey only free will remain inside am (and this free will dey remain as long as the body wey fit die still dey alive), ask Me for help, e fit receive am. But e no fit ever help itself. E don become something wey e no fit bear by itself, and as e dey wish to rule the world, na wetin no be anything dey rule am, that is, sin, because sin by itself na nothing. People like this don become servants and slaves of sin. I make dem trees of love with the life of grace wey dem receive for Holy Baptism; but dem don become trees of death, because dem don die, as I don already tell you. You know how this tree take get roots like this? Na inside the height of pride, wey their own self-love wey dey follow the desires of the body dey feed. The branch na their own impatience, and the shoot wey grow from am na lack of good judgment. Na these be the four main vices wey dey destroy the soul of person wey be tree of death, because e no draw life from grace. Inside the tree, the worm of conscience dey get food. As long as person dey live inside mortal sin, self-love dey blind this conscience, so e hardly dey feel am. The fruits of this tree dey bring death, because dem don draw their food from the roots of pride, instead of the humility wey suppose feed dem. And the miserable soul full of ingratitude, wey every evil dey come from. But if e dey grateful for the good things wey e don receive, e go know Me, and as e know Me, e go know itself, and so e go remain inside My love. But e dey grope its way down the river like blind person, and e no dey see say the water no dey hold am up.”
How the fruits of this tree get different kinds just as sins get different kinds; and first, about the sin of following the desires of the body.
“The fruits of this tree wey dey bring death get different kinds, just as sin get different kinds. See how some of these fruits be food for people wey dey live like animals for life wey no pure. Dem dey use their body and mind like pig wey dey roll for mud, because na so dem dey roll for the mud of sinful body pleasure. Ah, soul wey don ugly, where you leave your dignity? I make you sister to the angels, but now you don turn animal wey no get sense. Na this kind misery sinners dey enter, even though na Me, wey be Purity wey pass all, dey sustain dem; even though the devils themselves, wey dem don become their friends and servants, no fit bear to see this kind dirty actions. No other sin, no matter how terrible e be, dey take the light of understanding from person reach this one. The philosophers know this one, no be through the light of grace, because dem no get am, but because nature give dem the light to know say this sin dey darken understanding. Na because of this dem dey control their sexual desires so that dem go fit study better. Na so dem still throw their riches away, so that thought of those riches no go occupy their heart. But the Christian wey no get knowledge and no dey true to the faith, wey don lose grace because of sin, no dey do like that.”
How the fruit of some others be greed for wealth; and the evils wey dey come from am.
“Some others get fruit of the earth. Na stingy people wey greed for wealth full their heart. Dem dey behave like the animal wey dem dey call mole, wey dey always feed on earth until death, and when death reach dem, dem no dey find remedy. With their stinginess, people like this dey look down on My generosity, dey sell time to their neighbour. Dem be cruel moneylenders wey dey collect wicked interest, and dem dey rob their neighbour, because dem no dey keep the memory of My mercy for their mind. If dem remember am, dem no go dey cruel to themselves or their neighbour. Instead, dem go get compassion and mercy for themselves, dey practise virtues for the way dem treat their neighbour, and dey help am with charity. Ah, see how plenty evils dey come from this cursed sin of greed for wealth: how plenty killings and stealing, how plenty looting and gain wey no lawful, and how much cruelty for heart and injustice! E dey kill the soul and make am slave to riches, so that the soul no dey care to obey My commandments.
“Stingy person wey get greed for wealth no dey love anybody unless e go gain something from the person. Greed for wealth dey come from pride, and e still dey feed pride; one dey follow from the other, because this stingy person always dey carry the thought of im own reputation for mind. Na so greed for wealth, wey join pride straight away and full of im own opinions, dey go from bad to worse. Na fire wey dey always bring out the smoke of empty glory, vanity for heart, and boasting about wetin no belong to am. Na root wey get plenty branches, and the main branch na the one wey dey make person care about im own reputation. Na from there im desire to pass im neighbour dey come. E still dey produce heart wey dey deceive, wey no pure and no generous, but get two faces: e dey make person talk one thing with im tongue while another thing dey im heart, and e dey make am hide the truth and tell lies for im own gain. E still dey produce envy, wey be worm wey dey always chew person inside, and no dey allow this stingy person find any happiness for the good wey e get or the good wey others get. How these wicked people wey dey this kind pitiful condition go take give poor people from wetin dem get, when dem dey rob others? How dem go take pull their dirty soul comot from the mud, when na dem put am there by themselves? Sometimes dem even dey become so much like animals wey no get sense that dem no dey consider their children and relations, and dem dey cause all of dem to fall with dem into great misery. Yet, for My mercy, I dey sustain dem. I no dey command the earth to swallow dem, so that dem fit repent of their sins. Then, dem go fit give their life for the salvation of souls, when dem no gree give from wetin dem get? Dem go fit give their love, when envy dey chew dem inside? Ah, these miserable vices wey dey destroy the heaven of the soul! I dey call am (the soul) heaven because na so I make am. At first, I dey live inside am through grace, I hide Myself inside am, and through the affection of love, I make am My mansion. Now the soul don separate from Me like woman wey dey commit adultery. E dey love itself and created things pass Me, and e don turn itself to god, dey persecute Me with plenty different kinds of sin. And e dey do this because e no dey consider the benefit of the Blood wey pour out with this kind great Fire of Love.”
How some others dey hold positions of authority, and dey bear fruits of injustice.
“Others dey wey dey carry head high because of the authority wey dem get, and dem dey carry injustice like flag — dem dey do injustice against Me, God, against their neighbour, and against their own selves — against themselves because dem no dey pay the debt of good character, and against Me because dem no dey pay the debt of honour by giving glory and praise to My Name, the debt wey dem must pay. But like thieves, dem dey steal wetin be My own, and use am serve their own bodily desires. So dem dey do injustice against Me and against themselves, like blind people wey no get understanding, wey no recognise Me inside themselves because dem love only themselves. Dem be like the Jews and the ministers of the Law wey envy and love for themselves blind, so dem no recognise the Truth, My only-begotten Son, and dem no give the Eternal Truth wey dey among dem the honour wey be His due, as My Truth talk: ‘The Kingdom of God dey among una.’ But dem no know am, because, as I don talk, dem don lose the light of reason. So dem no pay their debt of honour and glory to Me and to Him wey be one with Me. Like blind people, dem do injustice, dey persecute Him with plenty disgrace, even reach death for the Cross.
“Na so people like these dey do injustice against themselves, against Me, and against their neighbour, as dem dey unjustly sell the bodies of people wey dey depend on dem, and of anybody wey fall for their hand.”
How these and other faults dey make person fall into false judgment; and the disgrace wey person dey enter.
“Na through these and other sins people dey fall into false judgment, as I go explain to you below. Dem dey always take offence at My works, wey all of dem just, and wey I dey do in truth through love and mercy. Na with this false judgment, and with the poison of envy and pride, dem take slander the works of My Son and judge dem unjustly, and His enemies lie when dem talk: ‘Na by the power of Beelzebub this man dey work.’ Na so wicked people, wey remain inside love for only themselves, impurity, pride and greed, and wey stand on envy, wicked rash behaviour and impatience, dey always take offence at Me and at My servants. Dem dey judge My servants say dem only dey pretend to practise good character, because their own heart don rotten. As dem don spoil their sense of taste, good things dey look bad to dem, and bad things, that is, life wey no get proper order, dey look good to dem. Oh, how human beings blind, as dem no dey consider their own dignity! You wey bin great don become small; you wey bin be ruler don become slave, and na the most shameful kind of service you enter, because you be servant and slave of sin, and you don become like wetin you dey serve.
“Sin na nothing. So you don become nothing; e don take life from you and give you death. Na the Word, My only-begotten Son, the glorious Bridge, give you this life and power. He draw you comot from your slavery when una be servants of the devil. He Himself become like servant to bring you comot from slavery, and He take obedience upon Himself to remove Adam disobedience. He humble Himself reach the shameful death for the Cross to put pride to shame. Through His death, He destroy every vice, so that nobody go fit talk say any vice remain wey dem no punish and hammer out with suffering, as I tell you above when I talk say He don make His Body an iron block wey blacksmith dey hammer iron on top. All the remedies don ready to save people from eternal death, but dem despise the Blood, and dem don use their desires wey no dey in proper order trample Am underfoot. Na because of this injustice and false judgment dem dey rebuke the world, and dem go rebuke am for the Last Day of Judgment.
“Na this My Truth mean when He talk: ‘I go send the Paraclete, wey go rebuke the world for injustice and false judgment.’ And dem rebuke the world when I send the Holy Spirit come upon the Apostles.”
About the words wey Christ talk: “I go send the Holy Spirit, wey go rebuke the world for injustice and false judgment;” and how one of these rebukes dey continue.
“Three rebukes dey. One happen when the Holy Spirit come upon the disciples, wey, as dem talk, My power don strengthen and the wisdom of My beloved Son don give light. Dem receive everything in the fullness of the Holy Spirit. Then the Holy Spirit, wey be one with Me and with My Son, use the mouth of the Apostles rebuke the world with the teaching of My Truth. Dem and all the others wey come after dem, wey dey follow the truth wey dem understand through this same means, dey rebuke the world.
“Na this correction I dey give the world all the time through the Holy Scriptures and My servants, as I dey put the Holy Spirit for their tongues make dem proclaim My truth, just as the Devil dey put himself for the tongues of im servants, wey be those wey dey pass through the river inside wickedness. Na this sweet correction I don establish forever, for the way wey I don talk before, because of My very great love for the salvation of souls. And dem no fit talk say, ‘I no get anybody wey correct me,’ because dem don receive the truth wey dey show dem bad ways and good character. And I don make dem see the fruit of good character and the harm wey bad ways dey cause, to give dem love and holy fear, together with hatred for bad ways and love for good character. And no be angel show dem this truth, so dem no fit talk say, ‘the angel na blessed spirit wey no fit sin, and e no dey feel the troubles of the flesh as we dey feel dem, or the heavy load of our body,’ because dem don receive the Word of My Truth wey become human being with una human flesh wey fit die.
“Who be the others wey follow this Word? Na creatures wey fit die and feel pain like una, wey their flesh dey oppose the Spirit the same way wey e happen to the glorious Paul, My flag-bearer, and many other saints wey one thing or another don torment. I allow these sufferings so that grace and good character go increase inside their souls. So, dem born inside sin like una, and dem feed dem with the same kind food, and I still be God now as I be that time. My power never weak, and e no fit ever weak. So I fit help, and I go help, anybody wey want make I help am. Person dey show say e want My help when e come out of the river and follow the Bridge, as e dey follow the teaching of My Truth. So nobody get any excuse, because dem dey receive both correction and truth all the time. Therefore, if dem no change their ways while dem still get time, dem go face the second condemnation wey go happen for the final moment of death, when My Justice go shout to dem, ‘Stand up, una wey don die, and come for judgment!’ That one mean say, ‘Una wey don die to grace, and wey don reach the moment when una body go die, stand up and come before the Supreme Judge with una injustice and false judgment, and with the light of faith wey don quench, wey una receive as e dey burn for Holy Baptism (and wey una don blow out with the wind of pride), and with the empty pride for una heart, wey una use set una sails to winds wey dey work against una salvation, because na with the wind of the high regard wey una get for unaselves, una fill the sail of self-love.’ Na so una willingly rush down the stream of the pleasures and high positions of the world, as una dey follow una weak flesh and the temptations of the devil. With the sail of una own will wey una don set, the devil don lead una along the way underneath, wey be flowing stream, and so e don carry una join im for eternal damnation.”
About the second correction against injustice and false judgment, both for everybody together and for each person.
“My daughter wey I love well-well, dis second rebuke na condemnation true-true, because di soul don reach di end, where no remedy dey again, because e don reach di point of death, where di worm of conscience dey, wey I tell you say na blind love for oneself. Now, for di time of death, since di soul no fit escape from My hands, e begin see, and so remorse begin chop am, as e dey see say na im own sin don bring am enter dis kind great evil. But if di soul get light to know im fault and sorrow for am, no be because of di pain of Hell wey go follow, but because e dey pain am say e don offend Me, wey be di Highest and Eternal Good, e still fit find mercy. But if e cross di Bridge of death without light, and alone, with di worm of conscience, without hope for di Blood, and e dey cry for imself more because of im first condemnation than because e don displease Me, e go reach eternal damnation. Then My Justice go rebuke am without pity for injustice and false judgment, no be so much for di general injustice and false judgment wey e don practise for all im works, but much more for di particular injustice and false judgment wey e practise for di end, as e judge say im misery big pass My mercy. Na dis be di sin wey dem no dey pardon for here or for there, because di soul no gree make dem pardon am, as e dey look My mercy down. Na why dis last sin serious pass all di other sins wey di soul don commit for My eye. Na so di way Judas lose all hope displease Me more, and e serious more to My Son than di way Judas betray Am. So dem dey rebuke dem for dis false judgment, wey be say dem take dia sin as wetin big pass My mercy, and na because of dat dem dey punish dem with di devils, and torment dem with di devils forever. And dem dey rebuke dem for injustice because dem dey sorrow more for dia condemnation than for how dem don displease Me, and dem no dey give Me wetin be My own, or give demself wetin be dia own. Because na love dem suppose give Me, and na bitterness dem suppose give demself, with heart wey truly dey sorry for sin, and offer am to Me because of di offence wey dem don commit against Me. But dem dey do di opposite, because dem dey give demself love, dey pity demself, and dey sorrow because of di pain wey dem expect for dia sin; so you see say dem guilty of injustice and false judgment, and dem dey punish dem for both together. So, because dem don look My mercy down, I use justice send dem go, together with dia cruel servant, desire for pleasure of di body, and di cruel tyrant, di Devil, wey dem don make demself im servants through dia own desire for pleasure of di body, so dat dem go punish and torment dem together, just as dem offend Me together. I say dem go torment dem through My devils wey dey serve Me, wey My judgment don appoint to torment people wey don do evil.”
About di four main torments of people wey dey damned, wey all di other torments dey come from; and especially about how di Devil ugly and filthy reach.
“My daughter, tongue no fit tell all di pain of these poor souls. Just as three main vices dey, wey be: love for oneself, wey di second one dey come from, dat na love for good name, wey di third one dey come from, dat na pride, together with injustice and cruelty, and other filthy things and wicked sins wey dey follow these ones. Na so I dey tell you say, for Hell, di souls get four main torments, wey all di other torments dey come from. Di first one be say dem see say dem no fit see Me, and dis one dey pain dem so much say, if e possible, dem go prefer to choose di fire, di tortures and torments, and still see Me, than to dey without di torments and no see Me.
“So this first pain dey wake the second one for their inside: the worm of Conscience, wey dey bite without stopping, because the soul, through im own sin, no dey with Me again or dey enjoy the company of the angels, but don make imself deserve to dey with devils and to see dem. This sight of the Devil na the third pain, and e dey double all their suffering. As the saints dey rejoice as dem see Me, dey refresh themselves with joy for the fruit of all the suffering wey dem bear for Me with so much love and displeasure with their own selves, na so the sight of the Devil dey bring fresh torment to these miserable souls, because as dem dey see am, dem dey know themselves better. That mean say dem know say na their own sin make dem deserve am. And so the worm of Conscience dey bite more and more, and the fire of this Conscience no dey ever stop to burn. And this sight dey pain dem more, because dem dey see am as e really be, and e horrible so tey human heart no fit imagine am. And if you remember well, you know say I show you am as e really be for just small time, wey no even reach one moment, and you choose (after you don come back to yourself) to rather waka for road of fire, even until the Day of Judgment, than to see am again. With all this wey you don see, even you no really know how horrible e be, because, by Divine justice, e dey appear more horrible to the soul wey no dey with Me again, and how horrible e dey appear dey depend on how serious the soul sin be. The fourth torment wey dem get na fire. This fire dey burn but e no dey destroy, because nothing fit burn the soul out of existence, as e no be material thing wey fire fit destroy. But I, by Divine justice, don allow the fire to burn dem with torment, so that e go torment dem without destroying dem, with the greatest pains in different ways according to their different sins, more for some and less for others, according to how serious their fault be. Na from these four torments all the others dey come, like cold and heat and grinding of teeth and plenty others. Now, because dem no change their ways after the first rebuke wey dem receive for injustice and false judgment, or after the second one, wey be say, as dem dey die, dem no gree put their hope for Me or feel sorrow for the offence wey dem commit against Me, but only for their own pain, na so dem come receive Eternal Punishment for this miserable way.”
About the third rebuke wey go happen on the Day of Judgment.
“Now, wetin remain na to tell you about di third time wey I go ba dem mba, wey go happen for di Last Day of Judgment. I don already tell you about two, and now, so you go see how much human being dey deceive imself, I go tell you about di third one — di General Judgment, when di pain of di miserable soul go start afresh and increase as di soul join di body again, together with mba wey e no fit bear, wey go fill am with confusion and shame. Make you know say, for di Last Day of Judgment, when di Word — My Son — go come with My Divine Majesty to ba di world mba with Divine Power, E no go come like poor person, as when dem born Am, when E come inside di womb of di Virgin, and dem born Am for where dem dey keep animals, among di animals, and later E die between two thieves. That time, I hide My power inside Am, and allow Am suffer pain and torment like human being. No be say My divine nature come separate from human nature, but I allow Am suffer like human being to make satisfaction for una guilt. E no go come like that for that last moment. Instead, E go come with power to ba people mba for His Own Person, and E go give everybody wetin dem deserve, and nobody go dey that Day wey no go tremble. For di miserable people wey dey condemned, di way E go appear go cause dem torment and terror wey mouth no fit describe. For di righteous, e go bring fear of reverence together with great joy. No be say His face dey change, because E no dey change, as E and Me na one according to di divine nature. And according to di human nature, His face no dey change after e receive di glory of di Resurrection. But for di eyes of di people wey dey condemned, e go appear like that because of their terrible sight wey darkness don cover. Just as di sun wey bright well-well dey appear like complete darkness to eye wey no well, but na light to eye wey well (and no be fault for di light make am appear different to person wey no fit see and person wey fit see, but na di fault for di eye wey no well), na so di people wey dey condemned go see His face inside darkness, confusion and hatred. No be because any fault dey My Divine Majesty, wey E go come with to judge di world, but na because of their own fault.”
How people wey dey condemned no fit desire any good thing.
“And their hatred plenty so much that dem no fit choose or desire any good thing, but dem dey blaspheme Me all di time. And you know why dem no fit desire good? Na because once human being life don end, di freedom to choose don dey bound. So dem no fit do wetin go make dem deserve reward, because dem don lose di time to do am. If dem end their life by dying with hatred and di guilt of mortal sin, their souls, by divine justice, go remain bound forever with di chains of hatred, and dem go forever refuse to turn away from that evil. So, as dem dey torment their own selves inside that evil, their pains dey always increase, especially di pains of those wey cause other people condemnation to hell. Na wetin that rich man wey dey condemned show you, when e beg make Lazarus go meet im brothers wey still dey di world, to tell dem about im pains. Certainly, no be love or compassion for im brothers make am do this, because love no dey im anymore and e no fit desire good, whether na for My honour or for their salvation. Because, as I don already tell you, di souls wey dey condemned no fit do any good to their neighbour, and dem dey blaspheme Me, because dem end their lives with hatred for Me and for virtue. But why e come do am? E do am because na im be di eldest, and e don raise dem inside di same miserable ways wey e take live, so na im cause their condemnation to hell. And e see say im own pain go increase because of their condemnation, when dem go join am inside torment, where hatred go dey torment dem forever, because na inside hatred dem end their lives.”
About di glory of di Blessed.
“Na so too, the soul wey dey righteous, wey im life end inside the affection of love for God and neighbour and the bond of love, no fit increase for virtue again, since time don end for am. But e fit always love with that same affection wey e carry come meet Me, and according to the measure wey dem measure give am. E always dey long for Me and love Me, and im longing no dey for nothing — as hunger dey catch am, e dey satisfied, and as e dey satisfied, hunger still dey catch am; but the tiredness wey over-satisfaction dey bring and the pain of hunger dey far from am. Inside love, the blessed ones dey rejoice as dem dey see Me forever, and dem dey share for that good wey I get inside Myself, each person according to im own measure. That mean say, na according to the measure of love wey dem carry come meet Me, dem dey measure give dem. This na because dem live for love of Me and their neighbour, joined together for love for everybody and love for particular people; and both kinds of love dey come from the same love. And dem dey rejoice and jubilate, as dem dey share for each other’s good with the affection of love, apart from the general good wey all of dem dey enjoy together. And dem dey rejoice and jubilate with the angels wey dem dey together with, according to the different virtues wey dem get for this world, as the bond of love join all of dem together. And dem get special share with those wey dem love closely with particular affection for this world. Through that affection, dem grow for grace and increase for virtue, and each one give the other opportunity to show the glory and praise of My name, inside themselves and inside their neighbour. And for everlasting life, dem no lose their love, but dem still get am, as dem dey share more closely and more fully with one another, and their love dey add to the general good. And I no want make you think say this particular good wey I don tell you about na for only themselves, because no be so. Instead, all the citizens wey don prove faithful, My beloved sons, and all the angels dey share for am — because, when any soul reach eternal life, all dey share for the good of that soul, and the soul dey share for their own good. No be say im container or their own fit grow bigger, or say dem need fill am, because e don full. But dem get jubilation, gladness, celebration and joy inside themselves, wey dey fresh again through the knowledge wey dem don find inside that soul. Dem dey see say, through My mercy, I don raise am from the earth with fullness of grace. And because of this, dem dey jubilate in Me for the good of that soul, the good wey e receive through My goodness.
“And that soul dey rejoice for Me, for the soul dem, and for the spirit dem wey dey enjoy heaven joy, as e dey see and taste the beauty and sweetness of My love inside dem. And wetin dem dey long for dey always cry out to Me, for the salvation of the whole world. And because their life end with love for their neighbour, dem no leave that love behind. Instead, with that love, dem go pass through the Door, My only-begotten Son, for the way wey I go tell you. So you see say na inside the bond of love wey dem dey when their life end, dem dey continue and remain forever. Dem don agree so completely with My will, sotey dem no fit want anything except wetin I want, because their free will don join with the bond of love. Because their time don finish, and dem die for state of grace, dem no fit sin again. And their will don join with My own so well, sotey if papa or mama see their son for Hell, or son see im papa or mama for Hell, dem no dey trouble themselves. Dem even dey content to see say dem dey punish those people as My enemy dem. So dem no dey disagree with Me for anything, and all wetin dem dey long for don satisfy. Wetin the people wey dey enjoy heaven joy dey long for na to see My honour for una life, una wey dey travel as pilgrim dem, wey dey always move towards the end wey death go bring. As dem dey long for My honour, dem dey long for una salvation, and dem dey always pray to Me for una. I dey fulfil this desire when una wey no get understanding no resist My mercy. Dem still dey long to get back the gift dem of their body, but this desire no dey cause dem pain, because dem no dey actually feel am as pain. Instead, dem dey rejoice as dem dey taste this desire, because dem dey sure say e go fulfil. Their desire no dey cause dem pain, because even though e never fulfil, this one no make any heavenly joy lack for dem. So dem no dey feel the pain wey longing dey bring. And no think say the heavenly joy of the body after resurrection dey give the soul more heavenly joy. If na so, e go mean say until dem get their body back, their heavenly joy no complete. That one no fit be, because nothing dey lack for their perfection. So no be the body dey give the soul heavenly joy; na the soul go give the body heavenly joy, because the soul go share from the plenty wey e get. And for the Last Day of Judgment, the soul go wear again the cloth of im own flesh wey e leave before. Just as the soul no fit die again, and e dey firm and established for Me, na so the body, as e join with the soul, no go fit die again. The body go lose im heaviness and become fine and light. So know say the glorified body fit pass through wall, and water or fire no fit wound am. No be by im own power, but na by the power of the soul. That power come from Me; I give am to the soul through grace and through the love wey mouth no fit describe, wey I take create the soul for My image and likeness. The eye of your mind no reach to see, your ear no reach to hear, and your tongue no reach to tell the good things wey the people wey dey enjoy heaven joy get. Oh, the way dem dey delight to see Me, wey be every good thing! Oh, the delight wey dem go get when dem dey with their glorified body! But even though dem no get that delight from now till the general Judgment, this one no dey cause dem pain, because no heavenly joy dey lack for dem. The soul don satisfy inside itself, and as I don tell you, the body go share for this heavenly joy.
“I don tell you about the happiness wey the glorified body go get from the glorified human nature of My only-begotten Son, wey dey give una assurance of una resurrection. There, dem dey rejoice greatly for His wound dem, wey still remain fresh. The scar dem for His Body still dey, and dem dey always cry to Me, the Supreme and Eternal Father, for mercy for una. And all of dem don become like Him for joy and gladness. And all of una go become like Him, eye with eye, hand with hand, and with the whole Body of the sweet Word, My Son. As una dey dwell for Me, una go dwell for Him, because He and Me na one. But as I don tell you, their body eye go delight for the glorified human nature of the Word, My only-begotten Son. Why e be so? Because their life end inside the affection of My love, and so this delight go remain for dem forever. No be say dem fit do any good work, but dem dey rejoice and delight for the good wey dem carry come with dem. This one mean say dem no fit do any work wey fit earn dem any reward, because na only for this life dem fit earn reward and sin, as dem choose with their free will.
“So, these people no dey wait for God’s judgment with fear, but with joy, and My Son Face no go look terrible to dem or look like say e full of hatred, because dem finish their lives with love and affection for Me, and with good heart towards their neighbour. So you don see say, when He come to judge with My Divine Majesty, no be His Face go change, but na how di people wey He go judge go see am. To di people wey dem don condemn, He go appear with hatred and justice. And to di people wey don get salvation, He go appear with love and mercy.”
How di pain of di people wey dem don condemn go increase after di General Judgment.
“I don tell you about di honour of righteous people, so that you go understand di misery of di people wey dem don condemn better. Because this na another one of their pains: to see di perfect happiness of righteous people. This one dey increase their pain, just as di condemnation of di people wey dem don condemn dey make righteous people rejoice more for My goodness. Just as person dey see light better near darkness, and darkness near light, na so to see di blessed people dey increase their pain. Dem dey wait for di Last Day of Judgment with pain, because dem see say, after that day, their pain go increase. And na so e go be, because when that terrible voice go tell dem, ‘Make una rise, una wey don die, and come for judgment,’ di soul go return to join di body: for righteous people, so that dem go receive glory, and for di people wey dem don condemn, so that dem go suffer torture forever. And di sight of My Truth and all di blessed people go strongly rebuke dem and make dem shame, and di worm of conscience go dey chew di soft inside of di tree, wey be di soul, and di bark outside too, wey be di body. Di Blood wey dem shed for dem go rebuke dem, together with di works of mercy for spirit and body wey I do for dem through My Son, and wey dem suppose do for their neighbour, as e dey inside di Holy Gospel. Dem go receive rebuke for di cruelty wey dem show their neighbour, for their pride and love of self, for their filthiness and greed; and when dem see di mercy wey dem don receive from Me, di rebuke go seem even harsher to dem. For di time of death, na only di soul dey receive rebuke, but for di General Judgment, di soul go receive rebuke together with di body, because di body don be di soul companion and instrument — to do good and evil as di free will choose. Every work, whether good or bad, na through di body dem dey do am. So, My daughter, e dey just say My chosen people go receive glory and goodness wey no get end together with their bodies wey don receive glory, as reward for di hard work and suffering wey dem bear for Me, together with di soul. And di people wey turn to evil go receive pains wey go last forever through their bodies, because their bodies na instrument of evil. So, when dem don restore their bodies, their pains go start afresh and increase as dem see My Son, their miserable desire for fleshly pleasure with all im filthiness, and their own nature (wey be di humanity of Christ) joined to di purity of My Godhood. Dem go see this same human nature wey dem get from Adam raised above all di choirs of Angels, while dem, through their own fault, don sink enter di depths of Hell. And dem go see generosity and mercy dey shine for di blessed people, wey receive di fruit of di Blood of di Lamb. Di pains wey these blessed people don bear go remain like ornaments for their bodies, like dye for cloth, no be through di power of di body, but only from di fullness of di soul. Di soul go show di fruit of im labour for di body, because di body na im companion as e dey practise virtue. Just as mirror dey show person face, na so di body go show di fruit of di hard work and suffering wey e bear, for di way wey I don tell you.
“Di pain and confusion of those wey dey darkness go increase when dem see this kind great honour (wey dem no get), and their bodies go show di sign of di wickedness wey dem don commit, with pain and torture. And when dem hear those terrible words, ‘Una wey curse dey upon, go to di Eternal Fire,’ di soul and di body go go stay with di Devil, without any remedy or hope — each one go dey wrapped inside different kinds of dirt of this earth, according to di evil works wey e do. Di person wey dey hoard wealth go dey inside di dirt of greed, as e wrap imself with di worldly possessions wey e love pass as e suppose, and e go dey burn inside di fire; di cruel person with im cruelty; di filthy person with im filth and miserable sinful desire of di flesh; di unjust person with im injustice; di envious person with im envy; and di person wey hate im neighbour with im hatred. And self-love wey pass as e suppose, wey all their evil come from, go burn with pain wey person no fit bear, as di head and source of every evil, together with pride. So dem go punish body and soul together in different ways. Na so those wey follow di lower road, that is, through di river, dey reach their end in misery, without turning back to see their sins and My Mercy. And dem go reach di Gate of di Lie, because dem follow di teaching of di Devil, wey be di Father of Lies; and this Devil na their Door, wey dem pass through enter Eternal Damnation, as dem don talk. But those wey I don choose and My children, wey remain for di road above, that is, through di Bridge, dey follow di Way of Truth, and this Truth na di Door. Na why My Truth talk say, ‘Nobody fit go meet di Father except through Me.’ Na Him be di Door and di Way wey dem pass through enter di Okun wey Peace Dey. Na di opposite for those wey don remain for di Way of di Lie, wey dey lead dem to di water of death. And na this thing di Devil dey call dem come meet, and dem be like blind people wey don mad, and dem no dey notice am, because dem don lose di light of faith. E be as if di Devil dey tell dem say: ‘Anybody wey dey thirst for di water of death, make e come, and I go give am.'”
About how temptations fit serve a purpose, and how every soul, for im final moments, dey see im final place, whether na place of pain or of glory, before e separate from di body.
“Devil, My daughter wey I love well well, na the instrument wey My Justice dey use torment souls wey don offend Me in one pitiful way. And I don put am for this life to tempt and trouble My creatures, no be so that e go defeat My creatures, but so that dem go defeat am, show say dem get virtue, and receive the glory of victory from Me. And nobody suppose fear any battle or temptation from Devil wey fit come meet am, because I don make My creatures strong, and I don give dem strong will, wey the Blood of My Son don strengthen. Neither Devil nor any creature fit move this will, because na your own, and na Me give you. So, with your freedom to choose, you fit hold am or leave am, as you like. Na weapon, wey, if you put am for Devil hand, e go turn knife at once, and na with this knife e go stab you and kill you. But if person no put this knife of im will for Devil hand, that is, if e no agree to follow im temptations and troubles, the guilt of sin no go ever wound am for any temptation. Instead, the temptation go even strengthen am, when the eye of im understanding open to see My love wey allow temptation to come meet am, so that through the test, e go gain virtue. Because person no dey gain virtue unless e know imself and know Me, and na for time of temptation person dey gain this knowledge more fully. Na then person dey know say e be nothing, as e no fit remove from imself the pains and troubles wey e wan run from; and e dey know Me through im will, wey My goodness don strengthen, so that e no go give in to these thoughts. And e don see say na My love dey allow these temptations, because Devil weak, and by imself e no fit do anything unless I allow am. And na because of love I dey allow am tempt you, no be because of hatred, so that you go win, no be so that dem go defeat you; so that you go know yourself and Me fully, and so that your virtue go pass through test, because nothing dey test virtue except wetin oppose am. So you see say na My servant e be, to torture people wey don receive eternal condemnation for Hell, and, for this life, to train and test virtue inside the soul. No be say Devil intention na to test virtue inside you (because e no get love), but na to take am from you, and e no fit do this if you no want am. Now you don see how people foolish reach, as dem dey make demself weak when I don make dem strong, and as dem dey put demself for Devil hand. So know say, for the moment of death, after dem don live their life under Devil rule (no be say anybody force dem do am, because as I don tell you, nobody fit force dem, but na by their own choice dem put demself for im hand), and as dem reach the very last point of death under this wicked rule, dem no dey wait for any other judgment apart from the one wey their own conscience don give dem. In deep distress, without hope, dem enter eternal condemnation. So, through their hatred, Hell dey rise come meet dem for the very last point of death, and before dem reach there, dem don grab am through their lord, Devil. Just as righteous people, wey don live with love for God and neighbour and die in love, if dem don live with perfect virtue, with the light of faith shining for dem, and with perfect hope in the Blood of the Lamb, when the very last point of death come, dem dey see the good wey I don prepare for dem, and dem dey embrace am with the arms of love, holding Me tight with the strong grip of love, Me wey be the Highest Good wey dey forever. And so dem dey taste eternal life before dem leave the body wey fit die, that is, before the soul separate from the body. Other people wey don live their lives and reach the very last point of death with ordinary love for God and neighbour (no be with that great perfection), dey embrace My mercy with the same light of faith and hope wey those perfect people get. But for these people, the faith and hope no perfect, because, as dem no perfect, dem press upon My mercy, counting My mercy as greater than their sins. Wicked sinners dey do the opposite, because, as dem see where dem dey go with no hope, dem dey embrace am with hatred, as I don tell you. So neither these ones nor those ones dey wait for judgment, but as dem dey leave this life, each one dey receive im own place, as I don tell you, and dem dey taste am and possess am before dem leave the body, for the very last point of death — those wey don receive eternal condemnation, with hatred and without hope; and those wey perfect, with love and the light of faith and with hope in the Blood. And those wey no perfect dey reach Purgatory, with mercy and the same faith.”
How Devil dey use wetin look like good thing take hold souls; and how people wey stay by the river, instead of the Bridge wey I don talk about, dey deceive demself, because as dem dey try escape pain, dem dey fall inside am; and about the vision of one tree wey this soul once see.
“I don tell you say Devil dey invite people come drink the water of death, that is, wetin e get. As e dey use the pleasures and conditions of this world blind dem, e dey catch dem with the hook of pleasure, under the pretence of something good. Na only this way e fit catch dem, because dem no go allow am catch dem if dem see say no good thing or pleasure for demself go come from am. By the soul own nature, e dey always enjoy wetin good, even though na true say, when love for only imself don blind the soul, e no dey know or fit separate true good from wetin no good, or know wetin go benefit the soul and the body. So, when Devil see say love for only demself don blind dem, e wickedly dey put all kinds of pleasures before dem, and make those pleasures look like something wey go help dem or do dem good. E dey give each person according to the person condition and the main vices wey e see say the person dey most likely to follow — one kind for people wey dey live ordinary life for the world, another kind for members of religious orders, and other kinds for prelates and noblemen, according to their different conditions. I don tell you this because I dey now talk to you about people wey dey drown demself inside the river, wey no care about anything except demself, and wey dey love demself in a way wey dey offend Me. I go tell you how their end go be.
“Now I wan show you how dem dey deceive demself, and how, as dem dey try escape trouble, dem dey fall inside am. Because dem think say to follow Me, that is, to waka for the way of the Bridge, the Word, My Son, na very hard work, dem dey draw back because dem fear the thorn. Na because dem don blind and dem no know or see the Truth. As you know, I show you this for the beginning of your life, when you beg Me make I show mercy to the world and bring am out of the darkness of mortal sin. You know say that time, I show you Myself in the form of one Tree, and you no see where the Tree begin or where e end, so you no see say im roots join the ground of una human nature. For the foot of the Tree, if you remember well, one thorn dey there. All the people wey love to satisfy their bodily desires dey avoid that thorn, and dem run go one mountain of Lolla, where, for your mind, you see all the pleasures of the world. That Lolla look like grain, but e no be grain. So, as you see, plenty souls for there die of hunger, and plenty others, when dem recognise the deceit of the world, return to the Tree and pass the thorn, wey be the careful decision of the will. Before person make that decision, e be like thorn wey, for the person eye, stand for the road of following the Truth. Conscience dey always fight for one side, and bodily desire for the other side. But as soon as the person, with hatred and displeasure for im sinful self, gather courage make up im mind and talk say, ‘I wan follow Christ wey dem crucify,’ e break the thorn at once, and e find sweetness wey nobody fit measure. Na so I show you that time: some find more and some find less, according to how their heart dey ready and how dem desire am. You know say that time I tell you, ‘Na Me be your God, wey no dey move and no dey change,’ and I no dey draw back from any creature wey wan come meet Me. I don show dem the Truth, as I make Myself visible to dem, and I don show dem wetin e mean to love anything apart from Me. But dem, as if the mist of love wey no dey proper order don blind dem, no know Me and dem no know demself. You see how dem don deceive demself, as dem choose to die of hunger instead of to pass one small thorn. And dem no fit escape pain, because nobody fit pass through this life without a cross, talk less of people wey dey travel by the lower way. No be say My servants dey pass without pain, but their pain dey lighter. And because — through sin, as I don tell you before — the world dey grow thorns and troubles, and because the water of this river dey flow with violent storms, I give una the Bridge so that una no go drown.
“I don show you how fear wey no dey proper order dey deceive dem, and how na Me be una God, wey no dey move, wey no dey accept people because of who dem be, but because of their holy desire. And I don show you this through the form of the Tree, as I tell you.”
As the world don grow thorns, who be the people wey those thorns no dey harm, even though nobody dey pass through this life without pain.
“Now I wan show you who the chuku and wahala wey the world bring out through sin dey harm, and who dem no dey harm. As I don already show you how sinners dey face eternal punishment, together with My goodness, and I don tell you how their own desire for body pleasure dey deceive dem, now I wan tell you how na only dem themselves the chuku dey wound. Nobody wey dem born dey pass through this life without pain, whether na for body or for mind. My servants dey bear pain for body, but their mind dey free; that is, dem no dey feel the weariness wey the pain dey bring, because their will agree with My own, and na person will dey give am trouble. Those people wey I don tell you about, wey dey taste the deposit of hell for this life, dey suffer pain for mind and body, just as My servants dey taste the deposit of eternal life. You know the special good wey the blessed people get? Na say the thing wey dem desire dey satisfy their desire. So, because na Me dem desire, dem get Me, and dem dey taste Me without anything wey dey rebel against this, because dem don leave the load of the body, wey be like law wey dey oppose the spirit and stand between am and perfect knowledge of the Truth, dey prevent am from seeing Me face to face. But after the soul don leave the weight of the body, the thing wey e desire don complete, because as e desire to see Me, e dey see Me, and na for this vision e dey find complete joy. As e dey see, e dey know; as e dey know, e dey love; and as e dey love, e dey taste Me, the Highest and Eternal Good. As e dey taste Me, e dey satisfied, and e desire don fulfil, that is, the desire wey e get to see Me and know Me. So, as e dey desire, e get wetin e desire, and as e get am, e still dey desire. And as I tell you, pain dey far from this desire, and weariness dey far from the satisfaction wey e dey bring. So you see say the main blessing of My servants na to see Me and know Me. For this vision and knowledge, their will dey fulfilled, because dem get wetin dem desire to get, and so dem dey satisfied. Na why I tell you say to taste eternal life mean especially to get wetin the will desire, and so to dey satisfied. But know say na to see Me and know Me dey satisfy the will, as I don tell you. So, for this life, dem dey taste the deposit of eternal life, as dem dey taste those things wey I don talk about, wey I tell you say go satisfy dem.
“But how dem take get this ego deposit for this present life? I dey answer you say, dem get am as dem dey see My goodness inside themselves, and as dem know My Truth. Na their understanding, wey be the eye of the soul and wey receive light inside Me, get this knowledge. This eye get the black part for the middle, wey be the most holy faith. This light of faith dey help the soul to see the difference between things, to know, and to follow the way and teaching of My Truth — the Word wey become Man; and without this black part of faith, the soul no go fit see, just like person wey get eye, but wey don use cloth cover the black part for the middle, wey dey make the eye see. So, faith na the black part for the middle of the eye of understanding. And if the soul don cover am with the cloth of unbelief, wey love of self draw cover am, the soul no dey see; e only get the shape of eye without light, because e don hide the light. So you see say, as dem dey see, dem dey know; as dem dey know, dem dey love; and as dem dey love, dem dey deny and give up their own will. Once dem don give up their own will, dem dey wear My own like cloth, and I no want anything apart from to make una holy. At once dem begin, turn their back on the way wey dey below, and begin climb through the Bridge. Dem dey pass over the thorns, wey no dey wound dem, because the affection of My love cover their feet like shoe. Because I don tell you say My servants suffer for body but no be for mind, because the will wey dey follow bodily feelings, wey dey cause pain and trouble the mind of the creature, don die. So, since that will no dey there, pain no dey there too. Dem dey bear everything with reverence, and dem dey count am as favour say dem get suffering because of Me. Dem no want anything apart from wetin I want. If I allow the Devil to trouble dem, and allow temptations to test their virtue, as I tell you before, dem dey resist with their will wey don get strength inside Me. Dem dey humble themselves, and dem dey consider themselves unworthy of peace and rest of mind, and as people wey deserve pain. So dem dey continue with gladness and knowledge of themselves, without painful distress. And if troubles wey people cause, or sickness, or poverty, or change for their condition for this world, or loss of children, or of other creatures wey dem love well-well come meet dem (all these things na thorns wey the earth produce after sin), dem dey endure all of dem with the light of reason and holy faith. Dem dey look to Me, wey be the Highest Good, and wey no fit desire anything apart from good. Na because of this good I dey allow these troubles through love, no be through hatred. And people wey love Me dey recognise this. As dem dey examine themselves, dem dey see their sins, and through the light of faith dem dey understand say good must receive reward and evil must receive punishment. And dem dey see say every small sin deserve pain wey no get end, because na against Me, wey be Good wey no get limit. So dem dey count themselves as people wey receive favour because I want punish dem for this life, and within this time wey get end. Dem dey drive sin away with sincere sorrow for sin inside their heart, and through perfect patience dem dey gain merit, and their labour dey receive good wey no get limit as reward. After this, dem dey know say all labour for this life small, because time short. Time be like the tip of needle, e no pass so; and when time don pass, labour don end. So you see say the labour small. Dem dey endure with patience, and the thorns wey dem pass through no dey touch their heart, because their heart don come out of themselves and join with Me through the affection of love. So na true indeed say these people dey taste eternal life, as dem dey receive the ego deposit for am for this life. And even though dem dey walk on thorns, the thorns no dey prick dem, because, as I tell you, dem don know My Highest Goodness, and dem don look for am where dem fit find am, that is, inside the Word, My only-begotten Son.”
How this soul dey inside great bitterness because of the blindness of those wey dey drown below inside the river.
Then that soul, wey desire dey torment, come think about her own imperfections and the ones of other people. E pain her as she hear and see the great blindness of the people wey God create, even with the great goodness of God. For God no put anything for this life, no matter the condition, wey fit block the salvation of the people wey He create. Instead, He arrange everything so that dem fit practise virtue and put their virtue to the test. And even with all this, she see how dem, because of self-love and affection wey no dey proper order, sink inside the river and reach eternal damnation. She still see many people wey dey inside the river and don begin come out turn back again, as dem take offence because of her, because dem don hear about the sweet goodness of GOD, wey graciously agree to show Himself to her. Because of this, deep sorrow fill her, and as she fix the eye of her understanding on the Eternal Father, she talk: “Oh, Love wey nobody fit measure, the way the people wey You create dey deceive demself too great. I wish say, when e please Your Goodness, You go explain more clearly to me the three steps wey the Body of Your only Son represent, and the way person suppose follow to come out completely from the deep place and stay for the way of Your Truth, and who be the people wey dey climb the staircase.”
How the three steps wey the Bridge represent, that is, the Son of GOD, stand for the three powers of the soul.
Then the Goodness of God look with the eye of His mercy at the hunger and desire of that soul, and talk: “Oh, My daughter wey dey give Me great delight, I no be Person wey dey despise holy desire; na Me dey fulfil am. So I go show you and explain to you wetin you ask Me. You ask Me to explain to you wetin the three steps represent, and to tell you the way wey people wey want come out of the river must follow, so that dem go fit climb the Bridge. And although earlier, as I dey tell you about how people dey deceive demself and how dem dey blind, as dem dey taste the advance portion of Hell for this life and, as martyrs of the Devil, dey receive damnation, I show you the ways wey dem suppose follow; still, now I go explain am more fully to you, to satisfy your desire. You know say every evil get e foundation for self-love, and say self-love na cloud wey dey take away the light of reason. This reason carry the light of faith inside itself, and one no dey lost without the other. Na Me create the soul for My image and likeness, and I give her memory, understanding and will. Understanding na the part of the soul wey get the highest dignity. Affection dey move understanding, and understanding dey nourish affection. The hand of love — that is, affection — dey fill the memory with remembrance of Me and of the good things wey the soul don receive. E dey do this with care and gratitude. So one power dey spur another one on, and the soul dey receive nourishment for the life of grace.
“Soul no fit live without love, but e dey always want love something, because na love dem take make am, and na through love I create am. Na why I tell you say the desire for heart move the mind wey dey understand, as if the desire dey talk say, ‘I go love, because na love be the food wey I dey chop.’ Then the mind, as e feel say the desire don wake am up, talk as if e dey say, ‘If you go love, I go give you wetin you fit love.’ At once, the mind rise up, dey carefully consider the dignity of the soul, and the shameful condition wey sin don make am fall enter. For the dignity of wetin the soul be, the mind taste My goodness wey nobody fit measure, and the love wey nobody create, wey I take create the soul. As the mind dey reflect on the soul misery, e discover and taste My mercy, and e see how, through mercy, I don lend the soul time and draw am comot from darkness. Then the desire for heart feed itself with love, dey open the mouth of holy desire. With this mouth, e chop hatred and dislike for im own desires of the flesh, together with true humility and perfect patience, wey e draw from holy hatred. As these virtues don form inside the soul, dem dey come to birth for perfect way or for imperfect way, according to how the soul dey practise perfection inside itself, as I go tell you below. But for the opposite side, if the desire of the flesh want love things of the flesh, the eye of the mind go put only things wey no go last before itself, together with love of self, dislike for virtue, and love for bad habits. Na from there the soul dey draw pride and impatience, and nothing dey fill the memory except wetin the desire for heart put before am. This love dey dazzle the eye of the mind so much that e no fit distinguish or see anything except those things wey dey glitter. Na the very brightness of these things dey make the mind notice dem and the desire for heart love dem. Because if worldly things no get this kind brightness, sin no go dey, since human being, by im nature, no fit desire anything except good. And bad habit, as e appear to am like this, under the cover of wetin go good for the soul, dey make am sin. But because this eye no dey distinguish things well because of im blindness, and e no know the truth, e dey make mistake, dey find good and enjoyment for where dem no dey.
“I don already tell you say the pleasures of the world, without Me, na thorns wey get poison, and say dem dey deceive the sight of the mind, deceive the desire of the will to love dem, and deceive the memory to keep remembering dem. The unity of these powers of the soul strong so much that one no fit offend Me without all the others offending Me at the same time, because one dey present good or evil to the other, as I don tell you, according to wetin the free will want. This free will dey bound to the desire for heart, and e dey move as e please, either with the light of reason or without am. Your sense to reason dey joined to Me when your will no cut am off from Me through love wey no dey in proper order. You still get the law of evil tendency inside you, wey dey continually fight against the Spirit. So, you get two parts inside you — the desires of the flesh and the sense to reason. The desires of the flesh get their place as servant, so that, with the body as instrument, you fit prove and practise the virtues. The soul dey free; the Blood of My Son don free am from sin, and nothing fit control am unless e agree with im will. Na im freedom to choose dey control this will, and when this freedom to choose agree with the will, the two become one thing. And I dey tell you true say, when the soul begin gather im powers together in My Name, with the hand of im freedom to choose, then all the actions wey the creature fit do, both spiritual ones and worldly ones, dey gathered together, and the freedom to choose dey put the desires of the flesh aside and bind itself to the sense to reason. Then I, through grace, dey rest for their midst. Na this My truth, the Word wey become flesh, mean when E talk say: ‘When two or three or more gather together in My name, I dey there for their midst.’ And na the truth be this. I don already tell you say nobody fit come to Me except through Am, and na why I make Am a Bridge wey get three steps. And those three steps represent the three states of the soul, as I go explain to you below.”
How, if the three powers wey dem mention before no unite, perseverance no fit dey, and without perseverance nobody fit reach im final goal.
“I don explain to you wetin the three steps stand for in general: na the three powers of the soul. Nobody wey want pass through the Akwa and teaching of My Truth fit climb one without the other, and the soul no fit continue to stand firm unless her three powers join together. Na this matter I tell you about before, when you ask Me how the travellers fit come out of the river. Two places dey wey person fit end up, and to reach any of them, person need to continue to stand firm — na bad ways and good ways. If you want reach life, you must continue for good ways, and if na death wey no dey end you want, you must continue for bad ways. Na so those wey want life dey continue to stand firm till dem reach Me, wey be Life, and those wey taste the water of death dey continue for their ways till dem reach the Devil.”
Explanation of Christ words: “Anybody wey dey thirsty, make e come meet Me and drink.”
“My Truth invite all of una, both as one body and one by one, when E call out for the Temple, say: ‘Anybody wey dey thirsty, make e come meet Me and drink, because na Me be the Fountain of the Water of Life.’ E no talk say, ‘Go meet the Father and drink,’ but E talk say, ‘Come meet Me.’ E talk like this because pain no fit dey inside Me, the Father, but pain fit dey inside My Son. And una, as una be pilgrims and travellers for this life wey death dey end, una no fit dey without pain, because na through sin the earth bring out thorns. And why E talk say, ‘Make e come meet Me and drink’? Because anybody wey follow His teaching, whether for the way wey perfect pass or by living the ordinary life of love for God and neighbour, go find water to drink, and taste the fruit of the Blood, through the joining of the Divine nature with the human nature. And as una find unaselves inside Him, una go find unaselves inside Me too, wey be the Sea of Peace, because I be one with Him, and E be one with Me. So, dem don invite una to the Fountain of the Living Water of Grace, and e right make una continue to stand firm and stay close to Him wey don become Akwa for una. Make no opposing wind wey fit rise, whether na prosperity or trouble, turn una back. Make una continue to stand firm till una find Me, wey be the Giver of the Water of Life, through this sweet Word wey full of love, My only-begotten Son. And why E talk say: ‘Na Me be the Fountain of Living Water’? Because na Him be the Fountain wey contain Me, the Giver of the Living Water, through the joining of the Divine nature with the human nature. Why E talk say, ‘Come meet Me and drink’? Because una no fit pass through this life wey death dey end without pain, and pain no fit dey inside Me, the Father, but pain fit dey inside Him, and na why I make Him Akwa for una. Nobody fit come meet Me except through Him, as E tell una with these words: ‘Nobody fit come meet the Father except through Me.’
“Now you don see the way wey you suppose follow, and how you go follow am: na to continue to stand firm. If not, you no go drink, because na to continue to stand firm dey bring the crown of glory and victory for the life wey no dey end.”
The general way wey every creature wey get power to reason fit take come out of the sea of the world, and pass through the holy Akwa wey we don talk about.
“Now I go return to the three steps wey una must climb so that una go come out of the river without drowning, reach the Living Water wey dem invite una to, and desire My Presence among una. Because for this way wey una suppose follow, I dey among una, and through grace, I dey rest inside una souls. To get the desire to climb the steps, una must dey thirsty, because na only those wey dey thirsty dem invite: ‘Anybody wey dey thirsty, make e come meet Me and drink.’ Person wey no dey thirsty no go continue to stand firm, because either tiredness or pleasure go make am stop. E no care to carry the container wey e fit use fetch the water, and e no care for companions either. E no fit go alone, and e go turn back at even the smallest pain of persecution, because e no love am. E dey fear because e dey alone; if companions dey with am, e no go fear. And if e don climb the three steps, e no for dey alone, and so e for dey safe. So una must dey thirsty and gather unaselves together, as dem talk say, ‘two or three or more.'”
“Why dem talk say, ‘two or three or more’? Because two no dey without three, and three no dey without two, and neither three nor two dey without more. Number one no join, because unless person get companion, I no fit dey among dem. This one no be small matter wey no get importance, because person wey love for only imself don cover completely dey alone.
“Why e dey alone? Na because e don separate from My grace and from love for im neighbour, and because sin don make am lose Me, e turn go wetin be nothing, because na Me be the One wey dey. So My Truth no mention the person wey dey alone, that is, the person wey remain alone inside love for imself, and I no accept am. So He talk say: ‘If two or three or more people gather together for My name, I go dey among dem.’ I tell you say two no fit dey without three, and three no fit dey without two, and na so e be. You know say all the commandments of the Law dey inside two, and if person no obey these two, e no obey the Law. The two commandments na to love Me pass everything, and to love your neighbour as you love yourself. These two na the beginning, the middle and the end of the Law. These two no fit gather together for My Name without three, that is, without the three powers of the soul gathering together: the power to remember, the power to understand, and the will. The power to remember go keep the memory of all the good things wey I don do and My goodness; the power to understand go look deep into the love wey mouth no fit describe, wey I don show you through My only-begotten Son. Na Him I don put before your power to understand make you look Him, so that, inside Him, you go see the fire of My love; and the will go love and desire Me, wey be your final End. When these virtues and powers of the soul gather together for My Name, I dey among dem through grace, and person wey My love and love for im neighbour full im heart go suddenly find say many royal virtues don become im companions. Then the desire of the soul go dey ready to thirst. I mean thirst for virtue, for the honour of My Name and for the salvation of souls. Every other thirst wey e get go finish and die, and then e go move forward safely without any fear like slave, because e don climb the first step of the love wey dey im heart. This love, wey don remove love of self, go rise above itself and above things wey no dey last; or, if e still choose to hold those things, e go do am as My will want — that is, with holy and true fear, and love for virtue. Then e go find say e don reach the second step — that is, the light of understanding, wey, through Christ wey dem crucify, dey reflect for heartfelt love for Me, because na through Him I don show My love to human beings. E go find peace and quiet, because My love don full im memory. You know say when person touch something wey empty, e dey make sound, but e no be so when e full. So, when the light of understanding don full the memory, and love don full the heart, even when the troubles or pleasures of this world shake dem, dem no go make noise with enjoyment wey no get proper order or with impatience, because dem full of Me, wey be every good thing.
“After e don climb the three steps, e go find say im reason don gather the three powers of im soul together for My Name. And im soul, wey don gather the two commandments together, that is, love for Me and for neighbour, go find say I dey with am. Na Me be im strength and safety, and e dey walk safely because I dey inside am. So e continue with strong desire wey no let am rest, as e dey thirst for the way of Truth. For that way, e go find the Fountain of the Water of Life, through im thirst for My honour, for im own salvation and for the salvation of im neighbour. Without this thirst, e no go fit reach the Fountain. E continue to walk, as e carry im heart like container wey e don empty of every attachment and love for the world wey no get proper order. But as soon as e empty, other things go fill am, because nothing fit remain empty. And since love wey no get proper order for things wey no dey last no dey inside am again, love for heavenly things and sweet love of God go fill am. With this love, e go reach the Fountain of the Water of Life, pass through the Door of Christ wey dem crucify, and taste the Water of Life, as e find imself inside Me, the Sea of Peace.”
How this soul wey devote imself to God look inside the mirror of God and see the creatures wey God make dey follow different ways.
Then that soul, wey strong desire dey torment, look deep inside the sweet mirror of God, and see creatures wey set out to reach their final end through different ways and with different things for mind. E see say many begin to climb because fear like the one wey slave dey get dey push dem, that is, dem dey fear the pain wey dem go suffer themselves. E see others wey, as dem dey practise this first stage, reach the second stage; but na only few e see wey reach the highest perfection.
How fear like the one wey slave dey get no dey enough to give eternal life without love for virtue; and how the law of fear and the law of love join together.
Then the goodness of God, wey want satisfy wetin that soul desire, talk say, “You see those people? Dem don rise from the vomit of mortal sin because of fear of punishment like slave, but if dem no rise with love for virtue, fear of punishment alone no reach to give eternal life. But love wey join with holy fear reach, because the law get im foundation for love and holy fear. The old law na law of fear, wey I give Moses, and under that law, people wey commit sin suffer the punishment for am. The new law na law of love, wey come through the Word of My only-begotten Son, and na love alone be im foundation. The new law no destroy the old law; instead, e fulfill am, as My Truth talk say, ‘I no come to destroy the law, but to fulfill am.’ And He join the law of fear with the law of love. Through love, the imperfection wey dey inside fear of punishment comot, and the perfection of holy fear remain. This one mean fear to offend, no be because person dey fear im own damnation, but because e dey fear to offend Me, wey be the Highest Good. So the law of love make the imperfect law perfect. Na so, after the chariot of fire of My only-begotten Son come and bring the fire of My love enter una human nature with plenty mercy, the punishment for the sins wey human beings commit comot. This one mean say person wey offend no dey get punishment suddenly again, as dem give and order for the law of Moses for old time.”
“So, no need dey for fear of punishment like slave; and this one no mean say sin no dey get punishment, but say dem keep the punishment till later, unless the person punish imself for this life with perfect contrition. Because, for the other life, the soul dey separate from the body. So, the time wey person still dey alive na im time for mercy, but when e don die, the time for justice don come. So e suppose rise from fear of punishment like slave, and reach love and holy fear of Me. If not, nothing fit stop am from falling back inside the river, reaching the waters of tribulation, and looking for the thorns of consolation, because all consolations na thorns wey dey pierce the soul wey love dem pass the proper measure.”
How person, by training imself for fear of punishment like slave, wey be the state of imperfection and mean the first step of the holy Bridge, take reach the second step, wey be the state of perfection.
“I tell you say nobody fit pass through the Bridge or come out of the river without climbing the three steps, and na true. Some dey climb imperfectly, some dey climb perfectly, and some dey climb with the greatest perfection. The first group na those wey fear of punishment like slave dey move, and dem don climb reach that point with their soul powers gathered together imperfectly. This one mean say, when the soul don see the punishment wey dey follow im sin, e climb; e gather im power to remember, so e fit remember im bad habit; im power to understand, so e fit see the punishment wey e expect to receive for im fault; and im will, to move am to hate that fault. Make we take this one as the first step and the first gathering together of the powers of the soul. Person suppose use these powers by the light of understanding, with the pupil of the eye of holy faith. This faith no dey look only the punishment for sin, but also the fruit of virtue and the love wey I get for the soul, so that the soul fit climb with love and affection, free from fear of punishment like slave. As dem dey do so, souls like these go become faithful servants, no be unfaithful servants, wey dey serve Me because of love, no be because of fear. And if, with hatred for sin, dem use their minds dig out the root of their self-love with prudence, firmness and perseverance, dem go succeed. But plenty people dey begin their journey by climbing so slowly, and dey pay the debt wey dem owe Me small-small, with so much carelessness and lack of understanding, that dem suddenly faint, and every small breeze catch their sails and turn the front of their boat backwards. Na why, because dem climb the first Step of the Bridge of Christ wey dem crucify imperfectly, dem no reach the second step of His Heart.”
About the imperfection of those wey love GOD because of their own gain, delight and consolation.
“Some people don become faithful servants, wey dey serve Me faithfully, no be with fear of punishment like slaves, but with love. But even this love no perfect if dem dey serve Me because of wetin dem wan gain for demself, or because of the joy and pleasure wey dem dey find for Me. You know wetin dey show say this love no perfect? Na when the comfort wey dem dey find for Me no dey again, and the love wey dem get for their neighbour no reach and no dey last; small-small, the love dey weak, and many times e dey disappear. Their love for Me dey weak when, sometimes, to train dem for virtue and lift dem above their imperfection, I comot My comfort from their mind and allow dem enter spiritual battles and confusion. I dey do this so that, when dem come know demself fully, dem go know say by demself dem be nothing and dem no get grace, and so, for time of battle, dem go run come meet Me as the One wey dey do dem good, dey seek only Me with true humility. Na for this purpose I dey treat dem like this, without taking comfort from dem, true-true, but no be grace. For that kind time, these weak people wey I dey talk about dey reduce their effort, dey turn back without patience, and sometimes dem dey leave many of their spiritual exercises under the cover of virtue, dey tell demself say, This work no dey benefit me. Dem dey do all this because dem feel say dem no get comfort for their mind again. This kind soul no dey act perfectly, because e never remove the bandage of love wey e get for only imself for spiritual things. If e don remove am, e for see say, true-true, everything dey come from Me, say no leaf for tree dey fall for ground without My providence, and say wetin I dey give and promise My creatures, I dey give and promise dem to make dem holy. Na this be their good and the purpose wey make Me create dem. My creatures suppose see and know say na only their good I want, through the Blood of My only-begotten Son, wey dey wash dem clean from their wickedness. Through this Blood, dem fit know My Truth: how, to give dem eternal life, I create dem for My image and likeness, and through the Blood of My Son I create dem anew to live for grace, making dem My adopted children. But because dem no perfect, dem dey use Me only for wetin dem wan gain for demself, and dem dey reduce their love for their neighbour. So, those wey dey the first state dey come to nothing because dem fear to endure pain, and those wey dey the second state, because dem slow down, stop to serve their neighbour, and withdraw their love if dem see say the benefit or comfort wey dem dey get no dey again. This dey happen because their love no pure from the beginning, as na the same imperfect love wey dem give Me dem give their neighbour; that is, love wey stand only on wetin dem want gain for demself. If their desire to become perfect no make dem recognise this imperfection wey dem get, dem must surely turn back. For people wey want Eternal Life, pure love wey no dey put self for centre dey necessary, because to run from sin out of fear of punishment, or to embrace virtue because of wetin person wan gain for imself, no reach for eternal life. Person suppose leave sin because e no dey please Me, and love virtue for My sake. Na true say, generally, na this way dem first dey call everybody, but na because the soul itself no perfect at first. E must move from this imperfection reach perfection, either while e still dey live, through generous love for Me with pure heart wey get virtue and no dey think of imself, or at least, for the moment of death, as e recognise im own imperfection and get the intention to serve Me without thinking of imself, if only e get time. Na with this imperfect love St. Peter love the sweet and good Jesus, My only-begotten Son, as e dey greatly enjoy His sweet conversation. But when trouble come, e fail, and im fall shameful so tey no be only say e no fit bear any pain imself; even the fear say pain dey come make am fall and deny the Lord, with these words, ‘I never know Am.’ The soul wey don climb reach this step with only fear like slave and love wey dey look for reward dey fall enter plenty trouble. Souls like this suppose rise, become children, and serve Me without thinking of demself, because I, wey dey reward every work, dey give each person according to im state and im work. So, if these souls no abandon holy prayer and their other good works, but continue with perseverance to grow for virtue, dem go reach the state of love wey children get for their papa, because I dey answer dem with the same love wey dem take love Me. So, if dem love Me as servant dey love im master, I dey pay dem their wages according to wetin dem deserve, but I no dey reveal Myself to dem, because na to friend wey don become one with im friend dem dey reveal secrets, no be to servant. Still, na true say servant fit grow so much through the virtuous love wey e get for im master, so tey e become very dear friend. And na so some of these people wey I don talk about dey do, but as long as dem remain for the state of love wey dey look for reward, I no dey show Myself to dem. If, because dem no like their imperfection and dem love virtue, dem use hatred dig out the root of love wey dem get for only demself for spiritual things, and climb reach the throne of conscience, dey reason with demself so dem fit calm the movements of slave-like fear for their heart, and correct love wey dey look for reward through the light of the holy faith, dem go please Me so much that dem go reach the love of a friend. And I go show Myself to dem, as My Truth talk for these words: ‘The person wey love Me go be one with Me and I with am, and I go show Myself to am and we go live together.’ Na this be the state of two dear friends, because even though dem be two for body, dem be one for soul through the affection of love. Na because love dey transform the person wey love to become like the one wey e love, and where two friends get one soul, no secret fit dey between dem. Na im make My Truth talk say: ‘I go come and we go live together,’ and na this be the truth.”
About how GOD dey show Himself to the soul wey love Am.
“You know how I dey show Myself to the soul wey truly love Me and dey follow the teaching of My sweet Word wey full of love? Na for plenty ways My power dey show for the soul, according to how much the soul desire Me, but I dey show Myself for three special ways. The first way wey My power, that is, My love and charity, dey show for the soul na through the Word of My Son, and e dey show for the Blood wey He pour out with love wey burn like fire. Now, this charity dey show for two ways; first, generally, to ordinary people, that is, people wey dey live inside the ordinary grace of God. E dey show to dem through the plenty different blessings wey dem dey receive from Me. The second way wey I dey show Myself, wey grow out of the first one, na specially for those wey don become My friends for the way wey I mention before. Dem dey know am through wetin the soul dey feel, wey make the soul taste, know, confirm and feel am. But this second way wey I dey show Myself dey happen inside people themselves; na through the deep love wey dem get, dem dey show Me. Because even though I no dey favour one creature pass another, I dey accept holy desires, and I dey show Myself inside the soul to the exact level of perfection wey the soul dey seek for Me. Sometimes I dey show Myself (and this one still be part of the second way) by giving people the spirit of prophecy and showing dem things wey go happen for future. I dey do this one for plenty different ways, according to the need wey I see inside the soul itself and inside other creatures. For other times, the third way wey I dey show Myself dey happen. Then I dey make the presence of the Truth, My only-begotten Son, take shape inside the mind for plenty ways, according to wetin the soul want and desire. Sometimes the soul dey seek Me for prayer, because e want know My power, and I dey satisfy am by making am taste and see My power. Sometimes the soul dey seek Me for the wisdom of My Son, and I dey satisfy am by putting His wisdom before the eye of im understanding. Sometimes na for the mercy of the Holy Spirit the soul dey seek Me, and then My Goodness dey make am taste the fire of divine charity, and make true virtues wey befit royalty begin grow inside am, virtues wey get pure love for im neighbour as their foundation.”
Why Christ no talk say “I go show My Father,” but say “I go show Myself.”
“Now you don see how My Word really talk true when E talk say: ‘Anybody wey love Me go be one with Me.’ Because, as you dey follow wetin E teach with love for your heart, you dey united with Am; and as you dey united with Am, you dey united with Me, because We be one. Na so I dey show you Myself, because We be one and the same thing. So, if My Truth talk say, ‘I go show you Myself,’ E talk true, because as E show Himself, E show Me, and as E show Me, E show Himself. But why E no talk say, ‘I go show you My Father’? Na for three main reasons. First, because E want show say Me and Am no dey separate from each other. Na why E still give St. Philip this answer, when Philip tell Am say, ‘Show us the Father, and that one don do for us.’ My Word talk say, ‘Anybody wey see Me don see the Father, and anybody wey see the Father don see Me.’ E talk this one because E be one with Me, and everything wey E get, na from Me E get am, while Me, I no get anything from Am. Na why E still tell Judas say, ‘Wetin I dey teach no be My own, but na My Father wey send Me get am,’ because My Son dey come forth from Me, no be Me dey come forth from Am, even though Me with Am and Am with Me be only one. Na for this reason E no talk say, ‘I go show the Father,’ but, ‘I go show Myself,’ because E be one with the Father. The second reason na because, as E dey show you Himself, E no show you anything wey E no receive from Me, the Father. So, wetin these words mean be say: the Father don show Me Himself, because I be one with Am, and through Myself, I go show you both Me and Am. The third reason na because Me, wey eye no fit see, you no fit see Me until you don separate from your body. Na then you go truly see Me, your GOD, and My Son, the Word, face to face. From now until after the general Resurrection, when your human nature go dey conformed to the human nature of the Eternal Word, according to wetin I tell you for the teaching about the Resurrection, na only with the eye of your understanding you fit see Me, because you no fit see Me now as I be. Na why I cover the divine nature with your human nature, so that through that one you go fit see Me. Me, wey eye no fit see, make Myself, as e be, wetin eye fit see, by sending you the Word, My Son, wey human flesh cover. E show you Me. Na why E no talk say, ‘I go show you the Father,’ but instead, ‘I go show you Myself,’ as if E dey talk say, ‘Just as My Father dey show Me Himself, na so I go show you Myself, because as E dey show Himself, E dey show Me.’ So now you understand why E no talk say, ‘I go show you the Father.’ Na both because you no fit see that kind vision while you still dey inside body wey fit die, and because E be one with Me.”
How the soul, after e don climb the first step of the Bridge, suppose continue to climb the second.
“Now you don see how excellent the condition of person wey don reach the love of friend be; as e use the foot of affection climb, e don reach the secret of the Heart, wey be the second of the three steps wey My Son Body represent. I don tell you wetin the three powers of the soul mean, and now I go show you how dem represent the three stages wey the soul dey pass through. Before I talk about the third stage, I want show you how person dey become friend and how, from friend, e dey grow become son, reach the love wey pikin get for im papa, and how person fit know whether e don become friend. First, make I talk about how person dey become friend. For beginning, person dey serve Me for way wey never perfect because of the fear wey slave get, but as e dey practise and persevere, e dey reach the love wey dey bring delight, as e dey find im own delight and benefit for Me. This na stage wey anybody wey want reach perfect love must pass through—the love of friend and son. I dey call the love of son perfect, because na through am person dey receive im inheritance from Me, the Eternal Father, and because the love of son include the love of friend. Na why I tell you say friend dey grow become son. Which way e go take reach there? I go tell you. Every perfection and every virtue dey come from charity, and na humility dey nourish charity. This humility dey come from knowing yourself and from holy hatred for yourself, that is, your sinful bodily desires. To reach there, person must persevere, and remain for the inner cellar of knowing imself, where e go learn about My mercy, inside the Blood of My only-begotten Son. With this love, e dey draw My divine charity to imself, dey work to root out im crooked self-will, both for spiritual matters and for matters of this world, and dey hide imself for im own house, as Peter do, when e begin cry after the sin wey e commit as e deny My Son. But im crying never perfect, and e remain like that until after the forty days, that is, until after the Ascension. But when My Truth return to Me, for His human nature, Peter and the others hide themselves inside the house, dey wait for the Holy Spirit to come, as My Truth don promise dem. Dem lock themselves inside because of fear, because the soul dey always fear until e reach true love. But when dem don persevere for fasting and for humble prayer wey no dey stop, until dem receive the Holy Spirit for abundance, their fear leave dem, and dem follow Christ wey dem crucify and preach about Am. Na so too the soul wey want reach this perfection, after e don rise from the guilt of mortal sin and recognize the sin for wetin e truly be, dey begin cry because e fear the punishment. From there, e dey rise to meditate on My mercy, and as e dey contemplate this mercy, e dey find im own pleasure and benefit. This na stage wey never perfect, and I, so that I go bring perfection grow inside the soul, after the forty days, that is, after these two stages, dey withdraw Myself from time to time—not My grace, but the feeling of My presence. My Truth show you this when E tell the disciples, ‘I go go, and I go come back to una.’
“Everything wey E talk, na mainly and especially to the disciples E talk am, but for general sense, e concern everybody for that time and for future, that is, people wey go come after. E talk say, ‘I go go, and I go return come meet una;’ and na so e happen, because when the Holy Spirit return come upon the disciples, E too return, as I tell you before, because the Holy Spirit no return alone, but E come with My power, and the wisdom of the Son, wey be one with Me, and with His own tender mercy, wey dey proceed from Me the Father, and from the Son. Now, as I tell you, to lift the soul comot from the state wey e never perfect, I dey withdraw Myself from wetin e dey feel, so e no go feel the consolation wey e dey feel before. When e dey guilty of mortal sin, e don separate itself from Me, and I deny am grace because of e own guilt, because that guilt don lock the door of e desires. Na why the sun of grace no shine, no be because anything wrong with the sun, but because something wrong with the creature, wey lock the door of desire. When e know itself and e own darkness, e go open the window and vomit e filth through holy confession. Then I, wey don return to the soul through grace, go withdraw Myself from wetin e dey feel. I dey do this to humble am, make e seek Me for truth, and test am for the light of faith, so e go get the wisdom to judge and choose wetin right. Then, if e love Me without thinking of itself, with living faith and hatred for e own sinful bodily desires, e go rejoice for time of trouble, as e count itself unworthy of peace and quietness of mind. Now we don reach the second of the three things wey I tell you about, that is: how the soul dey reach perfection, and wetin e dey do when e don perfect. Na this e dey do. Even though e notice say I don withdraw Myself, e no go turn back because of that, but e go continue with humility for e spiritual practices, remain inside the locked house of knowing itself, and as e continue to stay there, e go wait with living faith for the coming of the Holy Spirit, that is, of Me, wey be the fire of love. How e dey wait for Me? No be by staying idle, but by keeping watch and praying without stopping; and no be only with e body e dey keep watch, but with e mind too. That is, the eye of e mind dey alert, and as e dey watch with the light of faith, e dey use hatred uproot the thoughts wey dey wander for e heart, as e dey seek the affection of My love, and e know say I no desire anything apart from make e holy, as the Blood of My Son don assure am. As long as e eye dey watch like this, with the light wey e get from knowing Me and knowing itself, e go continue to pray the prayer of holy desire, wey be prayer wey no dey stop, and e go also dey pray for the set times, according to the orders of Holy Church. Na this the soul dey do to rise from the state wey e never perfect and reach perfection, and na for this purpose, that is, make e reach perfection, I dey withdraw from am, no be by taking away grace, but by taking away wetin e dey feel. Once again I dey leave am, so e fit see and know e faults, so that, as e feel say e no get consolation and pain dey trouble am, e go recognise e own weakness, and learn how e no fit stand firm or persevere by itself. This go cut the spiritual love wey e get for itself down reach the very root, because na this suppose be the aim and purpose of all the knowledge wey e get of itself: to rise above itself, climb the throne of conscience, and no allow the feeling of imperfect love turn and struggle again as e dey die, but with correction and rebuke, make e use the knife of hatred for itself and love for virtue dig out the root of self-love.”
How person wey e love for GOD never perfect dey also love e neighbour with love wey never perfect, and the signs of this love wey never perfect.
“And I want make you know say, just as na from Me person dey gain every imperfection and perfection, na through im neighbour dem dey show too. And souls wey get simple heart, wey often dey love creatures with spiritual love, know this one well. Because, if dem don receive My love sincerely, without thinking of wetin dem go gain for themselves, dem go satisfy the thirst of their love for their neighbour with that same sincerity. If person carry the container wey e don fill for the spring comot, then drink from am, the container go empty. But if e leave im container inside the spring as e dey drink, the container go remain full all the time. Na so person suppose drink the love of im neighbour inside Me, whether na spiritual love or love for earthly things, without thinking of wetin e go gain for imself. I require make you love Me with the same love wey I take love you. But truly, you no fit do this one, because I love you when you never love Me. All the love wey you get for Me, na wetin you owe Me. So, no be as free gift you dey love Me, but because na wetin you suppose do. But I dey love you as free gift, no be because I owe you My love. So you no fit repay Me directly with the love wey I require from you. And I don put you among your fellow human beings, so that you fit do for dem wetin you no fit do for Me. That is, make you love your neighbour freely, without expecting anything back from am. And wetin you do for am, I dey count am as wetin you do for Me. Na this one My Truth show when E tell Paul, wey dey persecute Me — ‘Saul, Saul, why you dey persecute Me?’ E talk this one because E count the persecution wey Paul dey bring on His faithful people as persecution against Himself. This love must be sincere, because na with the same love wey you take love Me you must take love your neighbour. You know how the imperfection inside spiritual love for a creature dey show? E dey show when the person wey dey love feel pain if e seem to am say the person wey e love no dey satisfy am or love am back; or when e see say the person wey e love dey turn im conversation away from am, or say e no dey receive consolation again, or say dem love another person pass am. Through these ways and plenty other ways, person fit see say im love for im neighbour never perfect. Even though e first draw im love from Me, the Spring of all love, e don carry the container comot from the water so that e fit drink from am. Na because im love for Me never perfect, im love for im neighbour weak like this, and because e never properly uproot the root of selfish love. Na why I often dey allow this kind love to dey, so that through this way the soul fit come know im own imperfection. Na for this same reason I dey withdraw the feeling of My presence from the soul, so that this one fit lead am to shut imself inside the house of self-knowledge, where person dey gain every perfection. After that, I dey return inside am with more light and more knowledge of My Truth, according to how much e acknowledge say na grace give am the power to put im own will to death. And e no dey ever stop to tend the vine of im soul and uproot the thorns of evil thoughts, as e dey replace dem with the stones of virtues, wey the Blood of Christ wey dem crucify join together like cement. Na these stones e don find as e dey travel across the Bridge of Christ, My only-begotten Son. Because I tell you, if you remember, say dem build the stones on top the Bridge, that is, on top the teaching of My Truth, and their foundation na the power of His Blood. Because na through the power of this Blood the virtues dey give life.”
Teaching About Prayer
About the ways wey the soul dey follow to reach pure love wey dey give freely; and na here the Teaching About Prayer dey begin.
“When soul don pass through di teaching of Christ wey dem nail for cross, with true love for good character and hatred for bad character, and e don reach di house of knowing imself and enter inside, e dey remain there with im door locked, dey watch and pray without stopping, completely separate from di comfort wey di world dey give. Why e lock imself inside like this? E do am because of fear, as e know im own faults, and also because e get desire to reach love wey pure and generous. And because e see and know well say no other way dey for am to reach there, e dey wait with faith wey dey alive for Me to come, as grace dey increase inside am. How person fit recognise faith wey dey alive? Na by continuing for good character, and by di fact say di soul no dey ever turn back because of anything at all, and e no dey leave holy prayer for any reason except (make you note am well) because of obedience or love. E no suppose stop prayer for any other reason, because during di time wey dem set aside for prayer, di Devil dey usually enter di soul, dey cause much more struggle and trouble than when di soul no dey pray. E dey do this so that holy prayer go become something wey dey tire di soul, and e dey often tempt am with these words: ‘This prayer no dey help you at all, because you no need concern yourself with anything except di prayers wey you dey use mouth talk.’ E dey do like this so that, as di soul dey tire and im mind dey confuse, e go stop di practice of prayer. Prayer na weapon wey di soul fit use defend imself against every enemy, if e hold am with di hand of love, through di arm of free choice, for di light of di Holy Faith.”
For here, as e touch on something about di Sacrament of di Body of Christ, dem give di complete teaching; dem also show how di soul dey move from prayer wey person dey use mouth talk to prayer for mind, and dem tell about one vision wey this devoted soul receive one time.
“My daughter wey I love well-well, know say na through humble prayer wey person dey pray without stopping and with faithfulness, soul dey gain every holy good habit, as time dey go and e dey hold on. Na im make e suppose hold on and no ever abandon prayer, whether na because of Devil deceit or because of im own weakness; that one mean say, whether na because of any thought or movement wey come from im own body, or because of wetin any creature talk. Devil dey often put imself for creatures their tongue, dey make dem talk things wey no get sense, so that e go stop di soul from prayer. Di soul suppose pass all these things by, through di good habit of holding on. Oh, holy prayer sweet and pleasant reach for that soul and for Me, when e dey pray am inside di house of knowing imself and knowing Me, dey open di eye of im understanding to di light of faith, and im heart to di plenty love wey I get, wey una see through My only-begotten Son wey una fit see, and wey show una this love with His blood! This Blood dey make di soul become like person wey don drink wine, and e dey clothe am with di fire of divine love, dey give am di food of di Sacrament [wey dem put for di rest-house of di mystical body of di Holy Church]; that one mean say, di food of di Body and Blood of My Son, wey be fully God and fully man, wey My vicar dey use im hand give una, di same vicar wey hold di key of di Blood. Na this be that rest-house wey I tell you about, wey stand for di Bridge, to give food and comfort to travellers and pilgrims wey dey pass through di way of di teaching of My Truth, so that weakness no go make dem faint. This food dey give small or plenty strength, according to di desire of di person wey receive am, whether e receive am through di Sacrament or spiritually. E receive am through di Sacrament when e actually receive Holy Communion for di Blessed Sacrament. E receive am spiritually when e receive Communion through both im desire for Communion and im deep reflection on di Blood of Christ wey dem crucify, as if e dey receive Communion through di Sacrament, with di affection of love wey person fit taste for di Blood, wey di soul see say na because of love dem shed am. When di soul see this, e dey become like person wey don drink wine, e dey burn with holy desire, and e dey satisfied, full of love for Me and for im neighbour. Where person fit gain this? For di house of knowing imself, with holy prayer, where imperfections dey disappear, just as Peter and di disciples lose their imperfection and gain perfection as dem remain dey keep watch and pray. Through wetin person dey gain this? Through holding on, wey di most holy faith dey season. “But no think say di soul dey receive this kind fire and nourishment from prayer if na only with mouth e dey pray, as plenty souls dey do, wey their prayers be words pass love. People like these no dey pay attention to anything except to finish Psalms and say plenty Our Fathers. And once dem don finish di number wey dem set, e no dey look as if dem dey think of anything again; instead, dem seem to put their prayerful attention and love only for saying prayers with mouth. But no be only this dem require from di soul, because if na only this e dey do, e go bear only small fruit, and that one no dey please Me much. But if you ask Me whether di soul suppose abandon prayer with mouth, since no be everybody dey feel say dem call dem to prayer for mind, I go answer, ‘No.’ Di soul suppose move forward step by step, and I know well say, just as di soul no dey perfect at first but later e dey perfect, na so im prayer still be. Even so, e suppose continue prayer with mouth while e never perfect, so that e no go fall into doing nothing. But e no suppose pray with mouth without joining am with prayer for mind; that one mean say, as e dey say di prayers, e suppose try lift im mind up inside My love, as e dey think about im own faults and di Blood of My only-begotten Son, where e dey find how wide My love be and di forgiveness of im sins. And e suppose do this so that knowing imself and thinking about im own faults go make am recognise My goodness inside imself and continue im spiritual exercises with true humility. I no want make person dey consider di faults one by one, but as a whole, so that remembering particular and terrible sins no go stain di mind. But, as I talk, I no want make di soul consider im sins, whether as a whole or one by one, without also remembering di Blood and how wide My mercy be, so that e no go fall into confusion. And with di confusion, Devil wey cause am go come, dey pretend say na sorrow and displeasure for sin e be; and so di soul go end for eternal damnation, no be only because of im confusion, but also because of di despair wey go come upon am, because e no hold di arm of My mercy. This na one of di clever tricks wey Devil dey use deceive My servants; and to escape im deceit and please Me, una must open una hearts and affections wide inside My mercy wey no get limit, with true humility. You know say Devil pride no fit stand against humble mind, and no confusion of spirit fit big pass how wide My good mercy be, if only di soul go truly put im hope inside am. Na why, if you remember well, one time when Devil want use confusion bring you down, dey try prove to you say your life don be life of deceit and say you no follow My will, you do wetin be your duty. My goodness, wey I no ever withhold from anybody wey ready to receive am, give you strength to do am. That one mean say, you rise up, humbly trusting My mercy, and you talk say: ‘I confess to my Creator say I truly don live my life inside darkness, but I go hide myself inside di wounds of Christ wey dem crucify, and I go bath myself inside His Blood, and so my sins go burn finish, and with desire I go rejoice inside my Creator.’ You remember say Devil run away then, and as e turn go di opposite side, e try make you swell with pride, dey talk say: ‘You don perfect and God dey pleased with you, and you no need to make yourself suffer again or cry because of your sins.’ And once again I give you light to see your true road, wey be to humble yourself, and you answer Devil with these words: ‘Wretched person wey I be, John the Baptist never sin, and dem make am holy inside im mama womb. But I don commit plenty sins, and I never even really begin to know dem with sorrow and true contrition, as I dey see who God be, di One wey I offend, and who I be, di person wey dey offend Am.’ Then Devil, wey no fit stand against your humble hope for My goodness, tell you say: ‘You wey curse dey upon, because I no fit find any way to catch you. If I use confusion bring you down, you go rise go Heaven on mercy wings, and if I raise you high, you go humble yourself reach down to Hell; and when I go enter Hell, you go pursue me, so I no go return to you again, because you dey use di stick of love beat me.’ So di soul suppose season di knowledge of imself with di knowledge of My goodness. Then prayer with mouth go help di soul wey dey pray am and please Me; and from imperfect prayer with mouth, wey e dey continue with perseverance, e go reach perfect prayer for mind. But if all e dey aim for na to finish di number of prayers wey e set, and e abandon prayer for mind because of prayer with mouth, e no go ever reach am. Sometimes di soul fit no understand at all, so that after e don decide to say a certain number of prayers with mouth, and I dey visit im mind, sometimes for one way and sometimes for another—through a sudden light of knowing imself or of true sorrow for sin, sometimes through how wide My love be, and sometimes as I dey put di presence of My Truth before im mind in different ways, according to wetin please Me and wetin di soul desire—di soul go abandon My visitation, wey e dey feel, as e be, through im conscience, just to finish di number of prayers, instead of leaving wetin e don begin. E no suppose do so, because when e do so, e dey give in to Devil deceit. Di moment e feel say My visitation don prepare im mind, for di many ways wey I don tell you, e suppose leave prayer with mouth; then, after My visitation don pass, if time still dey, e fit continue di prayers with mouth wey e don decide to say. But if time no dey to finish dem, e no suppose let that one trouble am or cause am annoyance and confusion of mind; provided, of course, say no be di Divine Office, wey clergy and religious get duty and obligation to pray, and wey dem go offend Me if dem fail to pray am, because dem must pray their Office until death. But if, for di time wey dem set to pray am, dem feel say desire dey draw their minds and lift dem up, dem suppose arrange to pray am before or after My visitation, so that dem no go leave di duty of praying di Office undone. But for any other case, dem suppose leave prayer with mouth immediately because of di reason wey I don mention. Prayer with mouth, when person pray am for di way wey I don tell you, go help di soul reach perfection; so e no suppose abandon am, but e suppose use am for di way wey I don tell you.
And so, as e dey practise how to persevere, e go truly taste prayer, and the food of the Blood of My only-begotten Son. Na why I tell you say some people receive the Body and Blood of Christ for spiritual way, even though no be through the Sacrament; that is, dem share for am through the love wey dey their heart, wey dem dey taste through holy prayer, small or plenty, according to the love wey dem take pray. People wey dey go ahead with small wisdom and without proper order dey taste small, and people wey dey go ahead with plenty wisdom dey taste plenty. Because the more the soul dey try remove e love from e own self, and fix am for Me with the light of e understanding, the more e dey know; and the more e dey know, the more e dey love, and as e dey love plenty, e dey taste plenty. So you see say no be through plenty words person dey reach perfect prayer, but through the loving desire for e heart, as the soul dey lift e own self up to Me, with knowledge of e own self and of My mercy, and each of these two kinds of knowledge dey balance the other. This way, e go practise prayer for mind and prayer wey e dey speak out together, because just as life of active service and life of contemplation be one, na so these two prayers be. Even though person fit understand prayer wey e dey speak out or prayer for mind for many different ways, I don tell you say holy desire na prayer wey no dey stop. The meaning be say good and holy will dey use desire prepare for the time wey dem don set aside for prayer, on top the prayer of holy desire wey dey continue all the time. Na why the soul wey stand firm with holy will as e regular way of life go pray out loud for the appointed time, and sometimes e go continue pass that time, as love of God and neighbour dey direct am for the salvation of e neighbour, if the soul see say the neighbour dey in need, and also because of e own needs according to the state of life wey I don put am. Each person, according to e condition, suppose make serious effort for the salvation of souls, because this work dey for the root of holy will. And anything wey e fit contribute, through words or actions, towards the salvation of e neighbour, na prayer in effect, even though e no replace the prayer wey person suppose pray by e own self for the appointed time, as Paul, My glorious servant wey dey carry My banner, talk for these words: ‘Person wey no stop to work no stop to pray.’ Na for this reason I tell you say person fit pray for many ways; that is, prayer wey person actually dey pray fit join with prayer for mind if e pray am with love of God and neighbour for e heart, and this love itself na prayer wey no dey stop. Now I don tell you how person dey reach prayer for mind through practice and perseverance, and by leaving prayer wey e dey speak out for prayer for mind when I visit the soul. I don also talk to you about ordinary prayer, that is, prayer wey person dey speak out in general, outside the appointed times, and about prayers of good will, and how every work wey person do with good will, whether for e own self or for e neighbour, na prayer. So the soul wey don shut e own self inside suppose use prayer push e own self forward, and when e don reach the love of friend and child, na so e dey do. Unless the soul follow this path, e go always remain lukewarm and imperfect, and e go love Me and e neighbour only according to the pleasure wey e dey find as e dey serve Me.”
About the way wey the soul dey separate e own self from imperfect love, and reach perfect love, the love of friend and child.
“Up till now, I don show you for many ways how the soul dey rise from imperfection and reach perfection, wey e dey do after e don reach the love of friend and child. I tell you say e dey reach perfect love through perseverance, as e lock e own self inside the House of Knowing E Own Self. This knowledge of e own self need to blend with knowledge of Me, so that e no go bring confusion to the soul, because e go make the soul hate the pleasure of e own senses and the enjoyment of e own consolations. But from this hatred, wey get humility as e foundation, e go draw patience, and with this patience e go become strong against the attacks of the Devil, against persecution from people, and towards Me, when, for e own good, I remove delight from e mind. And if e sinful bodily desires, through wickedness, raise their head against reason, the judgment of conscience suppose rise against them, and with hatred for them, stand firm with reason against them, without allowing such evil feelings pass. Though sometimes the soul wey dey live with holy hatred dey correct and rebuke e own self, no be only for those things wey dey against reason, but also for things wey truly come from Me. Na wetin My sweet servant St. Gregory mean when e talk say holy and pure conscience dey make sin where sin no dey; that is, because of the purity of conscience, e dey see sin where sin no dey.
“Now, the soul wey wan rise pass imperfection suppose wait for My care and guidance inside the Haus Wey Person Dey Know Imself, with the light of faith, just as the disciples do. Dem remain inside the haus, dem no give up, dem dey keep watch, and dem dey pray humbly without stopping, as dem dey wait for the Holy Spirit to come. The soul suppose continue to fast and keep watch, with the eye of im understanding fixed on the teaching of My Truth. E go become humble because e go know imself through humble prayer wey no dey stop, and through holy and true desire.”
About the signs wey the soul go use know say e don reach perfect love.
“Wetin remain now na to tell you how person fit see say souls don reach perfect love. The same sign wey show for the holy disciples after dem receive the Holy Spirit na im dey show this: dem come out from the haus, and without fear, dem announce the teaching of My Word, My only-begotten Son. Dem no fear pain; instead, dem rejoice inside am. Dem no mind to stand before the wicked rulers of the world to announce the truth to dem, for the glory and praise of My Name. Na so the soul wey don wait for Me as e dey know imself, as I don tell you, dey receive Me with the fire of love when I return to am. Inside this love, while e still dey remain for the haus without giving up, virtues dey begin grow inside am through loving affection, as e dey share in My power. With this power and these virtues, e dey control and conquer the passions of im senses. Through this love, e dey share in the wisdom of My Son. Inside this wisdom, with the eye of im understanding, e dey see and know My Truth and the deceit of spiritual self-love—that is, the imperfect love for the comfort wey e imself dey receive, as I don talk before. E also know the wickedness and deceit of the devil, wey the devil dey use on souls wey this imperfect love don tie down. So the soul dey rise, with hatred for that imperfection and love for perfection. Through this love, wey come from the Holy Spirit, e dey share in His will, and e dey strengthen im own will to agree to suffer pain. As e come out from the haus through My Name, e dey show these virtues through wetin e dey do for im neighbour. When I talk say e come out to show the virtues, I no mean say e leave the Haus Wey Person Dey Know Imself. Wetin I mean na say, when im neighbour need help, e no dey fear again say e go lose the comfort wey e imself dey receive. So e dey go out to bring forth those virtues wey don begin grow inside am through loving affection. The souls wey don come out like this don reach the fourth state. That is, from the third state, wey be perfect state, where dem dey taste love and bring am forth through wetin dem dey do for their neighbours, dem don reach the fourth state, wey be perfect union with Me. These last two states wey I mention dey united. That is to say, one no fit dey without the other, because love for Me no fit dey without love for neighbour, and love for neighbour no fit dey without love for Me.”
How those wey never perfect dey desire to follow only the Father, but those wey don perfect dey desire to follow the Son. And about one vision wey this holy soul see, concerning different baptisms, and about plenty other beautiful and useful things.
“As I don tell you, dis last set of people don come out from di house, and dis na sign say dem don rise from imperfection come reach perfection. Open di eye of your understanding and see dem as dem dey run through di Bridge of di teaching of Christ wey dem crucify, wey be dia rule, dia way and dia teaching. Dem no dey put any other person before di eye of dia understanding apart from Christ wey dem crucify. No be di Father dem dey put there, as people wey dia love never perfect dey do, because dem no want suffer pain; na only di joy wey dem dey find inside Me dem want. But dis people, as if love don make dem drunk and dey burn inside dem, don gather together and climb di three steps wey I show you as picture of di three powers of di soul, and also di three real steps wey I show you for di Body of My only Son, Christ wey dem crucify. As I don tell you, na through dis steps di soul take climb: first, e use di feet of im loving desire climb reach di Feet; from there, e reach di Side, where e find di secret of di Heart and come know di baptism of water, wey get power through di Blood. Na there I dey prepare di soul to receive grace, as I dey join am and work am together inside di Blood. Where di soul come know dis dignity wey e get, as I dey work am together and join am with di Blood of di Lamb, and e dey receive grace for Holy Baptism through di power of di Blood? Na for di Side, where e come know di fire of divine Love. And so, if you remember well, My Truth show you dis when you ask, say: ‘Sweet Lamb wey no get any stain, You don die when dem open Your side. Why then You want make dem pierce You and split Your heart open?’ And He answer you, tell you say enough reason dey for am; but I go tell you di main part of wetin He talk. He talk say: Because My desire towards di human race don reach im end, and I don finish di actual work of bearing pain and torment, yet I never fit use things wey get limit show how much more love I get, because My love no get limit, I want make you see di secret of di Heart. Na why I show you di Heart open, so you go see how much more I love pass wetin I fit show you through pain wey get limit. I pour Blood and Water from am, to show you di baptism of water, wey person dey receive through di power of di Blood. I also show di baptism of love for two ways: first, for people wey receive baptism inside dia own blood wey dem shed for Me, wey get power through My Blood, even if dem no fit receive Holy Baptism; and also for people wey receive baptism for fire, wey no fit receive Holy Baptism but dey desire am with loving affection. No baptism of fire dey without di Blood, because di Blood soak inside di fire of Divine love and dem work Am together with di fire, because na through love dem shed Am. Another way still dey wey di soul dey receive di baptism of Blood, if we talk am as a figure of speech. Na Divine love provide dis way, because e know di weakness and frailty of human being, wey dey make am offend. No be say im frailty and weakness dey force am to commit sin unless e choose to do am; but, as e go fall into di guilt of mortal sin, wey go make am lose di grace wey e receive for Holy Baptism through di power of di Blood, e dey necessary to leave a baptism of Blood wey go continue. Na dis Divine love provide for di Sacrament of Holy Confession: di soul dey receive di Baptism of Blood with true sorrow for sin inside im heart, as e dey confess, when e fit, to My ministers, wey hold di keys of di Blood and dey sprinkle Am, through absolution, upon di face of di soul. But if di soul no fit confess, true sorrow for sin inside im heart dey enough for dis baptism, as di hand of My compassion dey give you di fruit of dis precious Blood. But if you fit confess, I want make you do am; and if you fit do am but you no do am, you no go receive di fruit of di Blood. Na true say, for di very last moment, person wey desire to confess but no fit do am go receive di fruit of dis baptism wey I don dey talk about. But make nobody foolish reach to arrange im actions so that, because e hope to receive am, e go dey postpone confession until di very last moment of death, when e fit no be able to do am. For dat kind case, e no sure at all say I no go tell am, for My Divine Justice: ‘You no remember Me during your lifetime, when you fit do am; now I no go remember you for your death.’
“So una don see say these Baptism dem, wey all of una suppose continue to receive reach the last moment, dey continue without stopping. And even though My works, wey be the pains of the Cross, get limit, the fruit wey una dey receive from them for Baptism, through Me, no get limit. Na because of the Divine nature wey no get limit, wey join with the human nature wey get limit; na this human nature dey bear pain inside Me, the Word, wey wear una humanity like cloth. But because the one nature dey fully inside and join with the other, the Eternal Godhead draw to Himself the pain wey I suffer with so much fire and love. So dem fit call this work something wey no get limit. No be say My pain no get limit, or say the real existence of My Body no get limit, or say the pain of the desire wey I get to complete una redemption no get limit, because e stop and finish for the Cross, when the Soul separate from the Body. But the fruit wey come out from the pain and desire for una salvation no get limit, and na so una dey receive am without limit. If e get limit, the whole human race no for fit return to grace—not the people of the past, the present, or the future. I show this for the opening of My Side, where the secret of the Heart dey, to show say My love pass wetin I fit show with pain wey get limit. I show una say My love no get limit. How? Through the Baptism of Blood, wey join with the fire of My love, and through the general baptism wey dem dey give Christians and anybody wey go receive am, and through the baptism of water, wey join with the Blood and the fire, wey the soul dey fully inside. And to show this, e dey necessary make the Blood come out from My Side. Now I don show you (na wetin My Truth tell you) wetin you ask Me.”
How people wey dey follow world dey give GOD glory and praise, whether dem want am or dem no want am.
“And the way e dey see clear so perfectly that e dey see the glory and praise of My Name, no be so much for the nature of angels as for human nature. Because, whether people wey dey follow world want am or dem no want am, dem dey give My Name glory and praise. No be say dem dey do am the way dem suppose do am, by loving Me pass everything, but na say My mercy dey shine inside them: because of My love wey plenty well-well, I dey give them time, and I no dey command the earth make e open swallow them because of their sins. I even dey wait for them, and I dey command the earth make e give them some of im fruits, the sun make e give them light and warmth, and the sky make e move above them. And for all the things wey I create and make for them, I dey show My love and mercy; I no dey withdraw any of the two because of their sins. I even dey give the sinner and the righteous person equally, and many times I dey give the sinner pass the righteous person, because the righteous person fit endure lack, and I dey take the goods of this world from am so that e go fit enjoy the goods of heaven more abundantly. So My mercy and love dey shine inside people wey dey follow world, and dem dey give My Name praise and glory, even when dem dey persecute My servants. Because dem dey put the virtues of patience and love inside My servants to the test, making them suffer with humility and offer Me the persecution and harm wey dem receive. Like this, My servants dey turn these things to praise and glory for Me.
“So, whether dem want am or dem no want am, people wey dey follow world dey give My Name praise and glory, even when dem intend to disgrace Me and do Me wrong.”
How even the devils dey give GOD glory and praise.
“Sinners, like the ones wey I just talk about, dey this life so that virtues go increase for My servants, just as devils dey Hell as My agents of justice and the ones wey dey increase My Glory; that is, My instruments of justice for the people wey don receive eternal condemnation, and the ones wey dey increase My Glory among My creatures, wey be travellers and pilgrims for their journey to reach Me, wey be where their journey go end. Dem dey increase virtues inside them in different ways, dey train them with plenty temptations and troubles, dey make them hurt one another and take one another property. Their aim no be just to make them suffer harm or lose their property, but na only to take love away from them. But as dem think say dem dey take something away from My servants, dem dey make them strong, dey test the virtues of patience, courage and perseverance inside them. Like this, dem dey give praise and glory to My Name, and My Truth dey fulfilled inside them. Na this Truth create them for My praise and glory, Me, the Eternal Father, and so that dem fit share for My beauty. But, as dem rebel against Me because of their pride, dem fall and lose the vision of Me. Because of this, dem no give Me glory through loving affection, and I, Eternal Truth, don place them as instruments to train My servants for virtue for this life, and as agents of justice for those wey, because of their sins, go suffer the pains of Purgatory. So you see say My Truth dey fulfilled inside them; that is, dem dey give Me glory, no be as citizens of eternal life, wey their sins don deny them, but as My agents of justice, wey dey show justice upon the people wey don receive eternal condemnation, and upon those wey dey Purgatory.”
How the soul, after e don pass through this life, dey see the praise and glory of My Name fully for everything, and how, even though the pain of desire don end inside am, the desire never end.
“So, for all things wey I create, for all creatures wey fit reason, and for the devils, people fit see the glory and praise of My Name. Who fit see am? The soul wey don leave the body and don reach Me, wey be where e journey go end, dey see am clearly, and as e dey see, e dey know the truth. As e dey see Me, the Eternal Father, e dey love, and as e dey love, e dey satisfied. As e dey satisfied, e dey know the Truth, and e own will dey rest inside My Will, joined and made firm, so that nothing fit make am suffer pain, because e don get wetin e desire to get before e see Me: that is, the glory and praise of My Name. Now, e truly dey see am completely for My saints, for the blessed spirits, and for all creatures and things, even for the devils, as I tell you. And although e still dey see the wrong wey people do against Me, wey cause am sorrow before, that one no fit give am pain again now, but only compassion, because e dey love without pain, and e dey pray to Me continually with loving affection, make I get mercy on the world. Pain don end inside am, but love never end, just as the painful desire wey My Word, the Son, carry from the beginning when I send Am into the world, end for the Cross through His painful death, but His love—no. Because if the affection of My love, wey I show you through Am, don stop and end that time, you no go exist, because na through love I make you. And if I don withdraw My love, that is, if I no love your existence, you no go fit exist. But My love create you, and My love hold you as My own, because I and My Truth na one, and He, the Word wey become human, na one with Me. So you see say the saints and every soul for Eternal Life get desire for the salvation of souls without pain, because pain end when dem die, but the affection of love no end.”
“So, as if the Blood of the Lamb wey no get any stain don make them drunk, and as dem wear love for their neighbour like cloth, dem dey pass through the Gate wey Tight, washed for the Blood of Christ wey dem crucify. Dem come find themselves inside Me, the Sea wey Dey Calm, lifted from imperfection, far from to say dem don get enough, and don reach perfection, satisfied with every good thing.”
How, after Saint Paul was drawn into the glory of the blessed ones, e desire to be free from the body, just as those wey don reach the third and fourth stages wey I mention before dey desire.
“So, Paul don see and taste this good thing when I carry am go up enter the third heaven, wey mean the height of the Trinity. For there, e taste and know My Truth, e receive the Holy Spirit fully, and e learn the teaching of My Truth, the Word wey become flesh. Through wetin e feel and the union wey e get with Me, Paul’s soul wear Me, the Eternal Father, like cloth, just as the blessed ones for Eternal Life. The only difference na say im soul no separate from im body, except through this feeling and union. But because e please My Goodness to make am one vessel wey I choose inside the deep place of Me, the Eternal Trinity, I take Myself comot from am, because no pain fit touch Me, and I want make e suffer for My name. So I place Christ wey dem crucify before am, as wetin the eyes of im understanding go look. I dress am with the cloth of Christ’s teaching, bind am and chain am with the gentleness of the Holy Spirit, and set am on fire with the fire of love. E become vessel wey My Goodness prepare and shape anew, and when dem strike am, e no resist, but e talk say: ‘My Lord, wetin You want make I do? Show me wetin go please You make I do, and I go do am.’ I answer this when I place Christ wey dem crucify before am, and dress am with the teaching of My love. I light up im understanding completely with the light of true sorrow for sin, and through this light, e uproot im faults, and I set am firmly inside My love.”
How the soul wey don reach the state of union with GOD get desire wey no get limit to get the earthly condition wey no dey bear fruit and join itself to GOD.
“And when I comot from the soul for the way wey I don talk, so that the body fit return small to wetin e dey feel for body, the soul no dey patient with im life because of the union wey e don get with Me. This na because e no get that union with Me again, or the company of the ones wey no fit die, wey dey give Me glory. Instead, e find itself among people wey go die, and e see how dem dey offend Me for such miserable way. To see how dem dey offend Me na the torment wey this kind souls always dey get. This one, together with their desire to see Me, dey make their life too hard for dem to bear. But, as their will no be their own again, but e don become one with My own, dem no fit desire anything apart from wetin I desire. And even though dem want come dey with Me, dem dey content to remain with their pain, if I want make dem remain, so that My Name go receive greater praise and glory, and souls go get salvation. So, dem no dey oppose My Will for anything. Instead, dem dey run their course with desire wey carry dem beyond themselves, as dem wear Christ wey dem crucify like cloth and hold to the Bridge of His teaching. Dem dey glory for His shame and pains. Even as e be like say dem dey suffer, dem dey rejoice, because to endure plenty troubles dey give dem relief from the desire wey dem get to die. Many times, their desire and their decision to suffer pain dey reduce the pain wey their desire to leave the body dey cause dem. These ones no only dey endure with patience, as I tell you say the ones wey dey the third state dey do; dem dey even glory, through My Name, as dem bear plenty troubles. Dem dey find joy as dem bear troubles, and when dem no get troubles, dem dey feel pain. Dem dey fear say I no dey reward the good wey dem dey do, or say the sacrifice of their desires no dey please Me. But when I allow plenty troubles come their way, dem dey rejoice, as dem see say dem wear the suffering and shame of Christ wey dem crucify like cloth. So, even if dem fit get virtue without hard work, dem no go want am. Dem go rather find joy for the Cross with Christ, gain virtue through pain, than get Eternal Life through any other way. Why? Because dem dey burn with love, and dem dey soaked inside the Blood, where dem dey find the blazing fire of My love. This love na fire wey dey come from Me, wey dey carry their heart and mind beyond themselves and make their sacrifices acceptable. So, the eye of their understanding dey rise up and gaze into My Godhead, when the love wey dey behind their understanding dey receive nourishment and dey united with Me. Na this kind sight I dey grant the soul wey grace don fill, wey truly love Me and serve Me.”
How the eyes of the understanding of those wey don reach the state of union wey I don talk about dey receive light wey pass nature, wey grace dey pour inside dem. And how, for counsel about the salvation of the soul, e better to go meet person wey get humble and holy conscience than to meet proud man wey get book learning.
“Na with this light wey dem give the eye of understanding Thomas Aquinas take see Me, and na so e take gain light for plenty deep knowledge; na so e still be for Augustine, Jerome, the Doctor-dem of the Church, and My saint-dem. My Truth shine light for dem, make dem know and understand My Truth inside darkness. By My Truth, I mean Holy Scripture, wey be like darkness because people no understand am; no be because anything spoil for the Scriptures, but because of the people wey hear dem and no understand dem. Na why I send this light to shine for understanding wey blind and dull, and to lift the eye of understanding up make e know the Truth. And I, wey be Fire and the One wey dey accept sacrifice, dey sweep their darkness comot and give dem light; no be natural light, but supernatural light, so that even inside darkness, dem go know the Truth. Na why wetin first look dark now dey show with the light wey perfect pass, whether the mind dull or sharp; and everybody dey receive according to how e fit know Me or how e prepare imself to know Me, because I no dey look down on how person prepare imself. So you see say the eye of understanding don receive supernatural light, wey grace pour inside am. Na by this light the Doctor-dem of the Church and saint-dem take know light inside darkness, and turn darkness to light. Understanding don dey before dem form the Scriptures; na why deep knowledge come from understanding, because as dem dey see, dem dey discern. Na so the holy prophet-dem and father-dem take understand, dem wey prophesy about the coming and death of My Son; and na so e still be for the Apostle-dem after the Holy Spirit come and give dem that supernatural light. The evangelist-dem, Doctor-dem of the Church, professor-dem, virgin-dem, and martyr-dem, all of dem receive light from that same perfect light wey I don talk about. And everybody don receive the shining of this light according to how e need am for im own salvation or other people salvation, or to explain the Scriptures. The Doctor-dem of holy knowledge get am, and dem use am explain the teaching of My Truth, the preaching of the Apostle-dem, and the Gospel-dem of the Evangelist-dem. The martyr-dem get am, as dem use their blood proclaim the Most Holy Faith, wey be the fruit and treasure of the Blood of the Lamb. The virgin-dem get am for the love and purity wey fill their heart. Through this light, the obedience of the Word dey become clear to people wey dey obey; e dey show dem the perfection of obedience wey dey shine for My Truth, wey run go face the shameful death of the Cross because of the obedience wey I command Am. Person fit see this light for the Old and New Testament; for the Old Testament, na by this light the eye of understanding take see and know the prophecies of the holy prophet-dem. For the New Testament wey concern life according to the Gospel, how dem take proclaim the Gospel to the faithful? Na by this same light. And because the New Testament come from this same light, the new law no break the old law; instead, the two laws join together. The coming of the Word of My only-begotten Son, with the law of Love, remove the imperfection of the old law wey stand on fear alone; E complete the old law by giving am love, and E replace fear of punishment with holy fear. Na why My Truth tell the disciple-dem, to show say E no be person wey dey break law: ‘I no come to dissolve the law, but to fulfil am.’ E almost be like say My Truth dey tell dem — The Law never perfect now, but with My Blood I go make am perfect, and I go give am wetin e lack, remove fear of punishment, and make am stand on love and holy fear. How dem take show say this na the Truth? Na by this same supernatural light, wey grace give before and still dey give to everybody wey go receive am? Every light wey dey come from Holy Scripture dey come, and don come, from this supernatural light. People of deep knowledge wey no get understanding and wey dey proud remain blind even with this light, because their pride and the cloud of self-love don cover the light and quench am. Na why dem understand Holy Scripture only according to the words as dem dey, instead of understanding the meaning, and dem dey taste only the letter of am, while dem still dey desire plenty other books; dem no reach the deep meaning inside am, because dem don deny theirself the light wey person dey use find and explain Scripture. Dem dey vex and grumble because dem dey find plenty things inside am wey look crude and foolish to dem. Still, dem dey look like people wey get plenty light for their knowledge of Scripture, as if dem don study am for long; and this no be something to surprise person, because dem get the natural light wey deep knowledge dey come from. But because dem don lose the supernatural light wey grace pour inside person, dem no dey see or know My Goodness, or the grace of My servant-dem. Na why I dey tell you say, for advice about the salvation of the soul, e better well-well to go meet person wey get holy and upright conscience than proud book-man wey learn plenty deep knowledge. This kind person fit only give wetin e imself get, and because of im darkness, wetin e talk fit make you feel say na darkness the Scriptures dey give. Na the opposite you go find with My servant-dem, because dem dey give the light wey dey inside dem, with hunger and desire for the salvation of the soul. I don tell you this, My sweetest daughter, so that you go know the perfection of this state of union, when the fire of My love carry the eye of understanding away, and inside this love e dey receive supernatural light. With this light, soul-dem wey dey for this state of union dey love Me, because love dey follow understanding, and the more e know, the more e fit love. Na so one dey feed the other, and with this light, both of dem dey reach the Eternal Vision of Me, where dem dey see and taste Me in Truth, when the soul don separate from the body, as I tell you when I talk to you about the blessed happiness wey the soul receive inside Me. This state excellent pass, when the soul, even as e still dey inside body wey fit die, dey taste blessed happiness with those wey no fit die. Many times, e dey reach union wey so great that e hardly know whether e dey inside the body or outside am; and e dey taste the first deposit of Eternal Life, both because e don unite with Me, and because im own will don die in Christ. Na through this death im union with Me take happen, and no other way dey wey e for fit unite with Me perfectly. Na so dem dey taste eternal life, free from the hell of their own will, wey dey give person the first deposit of damnation if e surrender to am.”
How this soul wey dey serve God with devotion dey seek knowledge from God about the condition and fruit of tears.
Then this soul, wey dey long for God with very great desire, rise like person wey don intoxicate, both because of the union wey e don get with God and because of wetin e don hear and taste of the Sweet Truth wey High Pass All. The soul dey long with sorrow because the creatures no get knowledge: dem no know the One wey dey do dem good, or the tender love of God. Still, the soul get joy from the hope of the promise wey the Truth of God don make to am. This Truth don teach am how e suppose direct im will, and how the other servants of God suppose direct their own too, so that God go show mercy to the world. And the soul lift the eye of im understanding to the sweet Truth, wey e still dey united with. E want know something about those conditions of the soul wey God don tell am about. As e see say the soul dey pass through these conditions with tears, e want learn from the Truth about the different kinds of tears, how dem dey come, where dem dey come from, and the fruit wey weeping dey produce. So, as e want know from the Sweet, Supreme and First Truth how these tears be and wetin dey cause dem, and since nobody fit learn the truth from any other person apart from the Truth Imself, and nobody fit learn anything inside the Truth except wetin the eye of understanding see, the soul make im request to the Truth. Because person wey desire don lift up need to learn the Truth with the light of faith. So, as the soul know say e never forget the teaching wey the Truth, that na God, don give am, and say no other way dey for am to learn about the different conditions and fruits of tears, e rise beyond imself, pass every limit of im nature because of how great im desire be. And with the light of living faith, e open the eye of im understanding to the Truth wey dey forever. Inside this Truth, e see and know the truth about wetin e ask, because God Imself reveal am to the soul. And as God come down in Im kindness to meet the soul for im burning desire, E grant im request.
How five kinds of tears dey.
Then the Sweet Truth of God wey High Pass All talk say, “Oh, My beloved and dearest daughter, you dey beg to know the reasons and fruits of tears, and I no look down on your desire. Open the eye of your understanding well, and I go show you, among those conditions of the soul wey I don tell you about, the tears wey never perfect and wey fear dey cause. But first, I go tell you about the tears of wicked people of the world. These na the tears of damnation. Those first ones na tears of fear, and na people wey leave sin because dem fear punishment get dem; dem dey weep because of fear. The third na the tears of people wey don leave sin and dey begin serve Me and taste Me, and dem dey weep because of great sweetness. But since their love never perfect, their weeping too never perfect, as I don tell you. The fourth na the tears of people wey don reach perfect love for their neighbour, and wey dey love Me without any concern at all for their own gain. These people dey weep, and their weeping dey perfect. The fifth dey joined to the fourth, and na tears of sweetness wey dey fall with great peace, as I go explain to you. I go also tell you about tears of fire, wey no get physical tears from the eyes. These tears dey satisfy people wey often want weep but no fit. And I want make you know say all these different graces fit dey inside one soul, wey rise from fear and love wey never perfect, reach perfect love for the condition of union with Me. Now I go begin tell you about these tears for this way.”
About the difference between these tears, as the explanation of that condition of the soul wey I don mention dey show.
“I want make you know say every tear dey come from the heart, because no part of the body fit satisfy the heart reach the eye. If the heart dey pain, the eye dey show am. And if na pain wey concern fleshly desires, the eye dey shed tears from deep inside the heart, and these tears dey bring death. This na because, as dem dey come from the heart, na love wey no follow right order and wey dey different from love for Me dey cause dem. Because this kind love no follow right order and na offence against Me, e dey receive the payment of pain and tears wey dey bring death. Na true say their guilt and sorrow fit heavy more or less, according to how much their love no follow right order. And na these people form that first group wey get tears of death, wey I don tell you about and wey I go still talk about again. Now, begin look well at the tears wey dey mark the beginning of life; that na the tears of people wey know their guilt and begin weep because dem fear the punishment wey their sin don bring upon dem.
“This tears dey come from both the heart and the feelings of the body, because the soul never reach the point wey e completely hate im guilt because of how the sin offend Me. E dey leave the sin with deep sorrow for heart because of the punishment wey dey follow the sin wey e commit, while the eye dey cry to ease the sorrow for the heart.
“But as the soul dey practise virtue, im fear dey begin reduce, because e know say fear alone no fit give am eternal life, as I don already tell you when I dey talk about the second stage of the soul. So, with love, e dey move forward to know im own self and My goodness wey dey inside am, and e dey begin put im hope for My mercy, wey dey give im heart joy. The sorrow wey e dey feel, mixed with the joy of im hope for My mercy, dey make im eye cry, and this tears dey flow from the very spring inside im heart.
“But because e never reach great perfection, e still dey often shed tears wey come from im feelings. If you ask Me why, My answer na this: the root of im self-love no be love wey come from body feelings, because that one don already comot, as I don talk. Instead, na spiritual love wey dey make the soul desire spiritual consolation or love some creature in a spiritual way. (I don talk to you at length about the imperfections of souls like this.) So, when this kind soul no get the thing wey e love again—that is, consolation from inside or outside, the one from inside being the consolation wey e receive from Me, and the one from outside being the one wey e receive from a creature—and when temptations and persecution from people come upon am, im heart dey full of sorrow. As soon as the eye feel the sorrow and suffering of the heart, e dey begin cry with tender sorrow and compassion, dey pity im own self with the spiritual compassion of self-love. This na because im self-will never completely break and die for everything. Na so e dey shed tears wey come from im feelings—that is, tears of spiritual passion. But as e dey grow and practise virtue for the light of knowing im own self, e dey begin displease with im own self, and at last e dey reach complete hatred of self. From this, e dey gain true knowledge of My goodness with fire of love, and e dey begin unite im own self to Me, make im will agree with My own, and so feel joy and compassion. E dey get joy inside im own self through the affection of love, and compassion for im neighbour, as I tell you when I dey talk about the third stage. At once, im eye, wey want satisfy the heart, dey cry with love from the heart for Me and for im neighbour. E dey grieve only because of the offence against Me and im neighbour’s loss, no be because of any punishment or loss wey concern im own self. This na because e no dey think about im own self, but only about how to give glory and praise to My Name. As strong holy desire carry am beyond im own self, e dey joyfully take the food wey dem prepare for am on the table of the Holy Cross. Na so e dey make im own self like the Lamb wey humble, patient and without stain, My only-begotten Son, wey I make into a Bridge, as I don talk. After e don travel with sweetness through that Bridge, dey follow the teaching of My sweet Truth, dey endure with true and sweet patience every pain and trouble wey I allow make e suffer for im salvation, and after e don receive all of them with courage, e no dey choose them according to wetin e like, but dey accept them according to wetin I like. As I don talk, e no just dey endure them with patience, but e dey bear them with joy. E dey count am as glory to suffer persecution because of My Name, no matter wetin e must suffer. Then the soul dey reach such delight and peace of mind wey no tongue fit describe. After e don cross the river through the Eternal Word, that is, through the teaching of My only-begotten Son, and after e don fix the eye of im understanding on Me, the Sweet Supreme Truth, e don see the Truth, e know am; and because e know am, e love am. As e dey make im affection follow im understanding, e dey taste My Eternal Godhead, and e know and see the Divine nature wey unite with una human nature.
“Then e dey rest in Me, the Sea wey Get Peace, and im heart dey united with Me in love, as I tell you when I dey talk about the fourth state, the state of union. When e feel Me like this, the Eternal Godhead, im eyes dey shed tears of sweetness, tears wey truly be like milk, wey dey nourish the soul in true patience. This tears na fragrant ointment, wey dey spread fragrance of great sweetness.
“Oh, My daughter wey I love so much, how glorious that soul be, wey don truly fit pass from the sea wey storm dey disturb come to Me, the Sea wey Get Peace, and fill the water pot of im heart inside that Sea, wey be Myself, the Supreme and Eternal Godhead. And im eye, the channel of im heart, dey try ease the deep pains of im heart, and so e dey shed tears. This na the last stage, where the soul dey blessed and sorrow still dey im heart.
“Blessing dey upon am because of the way e feel say e dey one with Me, as e dey taste divine love; sorrow dey im heart because of the offences wey e see say people dey commit against My goodness and greatness. E don see and taste the bitterness of this matter as e come sabi im own self, and na through this knowledge of imself, together with im knowledge of Me, e take reach the final stage. But this sorrow no dey block the level where e dey one with Me. This level dey bring tears wey sweet well-well through the knowledge of imself wey e gain as e dey love im neighbour. As the soul dey practise this love, e dey discover the cry of My divine mercy, and e dey feel sorrow for the offences wey people commit against im neighbour. E dey cry with people wey dey cry, and e dey rejoice with people wey dey rejoice — that is, people wey dey live inside My love. The soul dey rejoice over these people as e see My servants dey give Me glory and praise. So the third kind of sorrow no dey stop the fourth kind, that is, the final sorrow wey belong to the level where the soul dey one with Me. Instead, each one dey give the other better taste. Because, if this last sorrow, where the soul dey find this kind union with Me, no grow from the sorrow wey belong to the third level of love for neighbour, e no go perfect. So e dey necessary make one give the other better taste. If not, the soul go begin trust imself anyhow, as the small breeze of love for im own good name dey push am, and e go fall at once, like wetin dem vomit from the highest place go the deepest place. So e dey necessary to bear with other people and to continue to practise love for your neighbour, together with true knowledge of your own self.
“Na this way e go take feel the fire of My love inside imself, because love for im neighbour dey grow out of love for Me — that is, out of wetin the soul learn as e come sabi imself and My goodness inside am. So, when e see say the love wey I get for am pass wetin mouth fit talk, e go love every creature wey get sense to reason with the very same love wey e see say I use love am. And na because of this, the soul wey know Me dey open im heart at once to love im neighbour, because e see say My love for that neighbour pass wetin mouth fit talk. So the soul too dey love that person even more, as e see say I don love am. E still know say e no fit add anything to Me, and e no fit pay Me back in any way for that pure love wey e feel say I get for am. So e dey try to pay am back through the person wey I don give am for this purpose, that is, im neighbour, wey be the person wey all of una fit serve Me through. Because, as I don tell you, una fit practise every virtue through una neighbour. I don give una all creatures, both as a whole and one by one, make una serve them according to the different graces wey each one don receive from Me. So una suppose love them with the same pure love wey I take love una. Una no fit return that pure love directly to Me, because I love una when una never love Me, and I no consider My own gain at all. I love una when una never love Me — before una even exist. Na love truly move Me to create una in My own image and likeness. Una no fit pay Me back this love, but una fit give am to My creature wey get sense to reason, by loving una neighbour even when e no love una, and without thinking of any gain for unaself, whether na spiritual gain or gain for this world. Instead, make una love am only for the praise and glory of My Name, because I don love am.
“Na so una go take fulfil the commandment of the law: make una love Me pass everything, and love una neighbour as una love unaself.
“Na true say nobody fit reach this height without passing through the second stage, that is, the second stage of union wey dey become the third and final stage. And after the soul don reach am, e no fit remain there if e abandon the love wey this level grow from, the love wey the second kind of tears belong to. So e no possible to fulfil the law wey I, the Eternal God, give, without fulfilling the law wey concern your neighbour. Because these two laws na the feet of your love, wey una take dey obey the commandments and counsels wey My Truth, Christ wey dem crucify, give una, as I don tell you. These two levels, as dem join together, dey nourish your soul in virtue, dey make am grow in perfect virtue and for the level where e dey one with Me. No be say the other level don change because the soul don reach this further level. Rather, this further level only dey increase the riches of grace with new and different gifts and wonderful ways wey God dey lift the mind higher in the knowledge of the truth, as I tell you. Even though this mind fit die, e dey appear like wetin no fit die, because the soul don put im awareness of im own bodily desires to death, and im own will don die through the union wey e don reach with Me.
“Oh, how the taste of this union sweet reach for the soul, because as e dey taste am, e dey see My secrets! Na why e dey often receive the spirit of prophecy, wey dey make am know things wey go happen for future. Na My Goodness dey bring this one, but the humble soul suppose look down on this kind things, no be because My love give am them, but because e dey desire them to satisfy im hunger for consolation. Make e count itself as wetin no deserve peace and rest of mind, so that virtue go grow inside am. For this kind case, make e no remain for the second stage, but make e return to the valley of knowing itself. I dey give am this light, as My grace allow, so that e go always dey grow for virtue. Because soul no fit ever perfect reach for this life to the point wey e no fit reach higher perfection of love. Na only My only-begotten Son, una Captain, no fit increase for any perfection, because He and Me na one, and Me and Him na one; na why His soul dey blessed through union with the Divine nature. But una wey be His members wey dey on pilgrimage, make una always ready to grow reach greater perfection. No be to enter another stage, because as I don talk, una don now reach the last one, but to reach that higher level of perfection inside the last stage, wey fit please una through My Grace.”
How the four stages of the soul, wey the five states of tears wey we don mention belong to, dey produce tears wey their value no get limit: and how God want make people serve Am as the One wey no get limit, no be as anything wey get limit.
“These five states be like five main canals wey full with plenty tears wey their value no get limit. All of them dey give life if virtue dey guide them, as I don tell you. You dey ask how their value fit no get limit. I no talk say for this life your tears fit become wetin no get limit, but I dey call them wetin no get limit because dem dey come from the desire of your soul wey no get limit. I don already tell you how tears dey come from the heart, and how the heart dey send them go the eye, after e don gather them inside im own desire wey dey burn like fire. When fresh wood dey for fire, the water wey dey inside am dey groan because of the heat, since the wood still fresh. Na so e be with the heart wey don fresh again through renewal of grace wey e draw enter itself among im self-love wey dey dry the soul, so that desire wey dey burn like fire and tears go join together. And since desire no dey ever end, e no dey ever get full satisfaction for this life; instead, the more the soul dey love, the more e dey feel say im love small. Na so holy desire, wey get im foundation for love, dey work, and with this desire the eye dey cry. But when the soul separate from the body and don reach Me, wey be im final Goal, that one no mean say e go abandon desire, stop to long for Me or stop to love im neighbour, because love don enter am like woman wey dey bear the fruits of all the other virtues. Na true say suffering don finish and end, as I don tell you, because the soul wey dey desire Me truly get Me, without any fear say e go ever lose wetin e don desire for so long. But for this way, hunger still dey continue, because those wey dey hungry dey belleful, and as soon as dem belleful, hunger dey catch them again. For this way, their belleful no dey bring disgust, and their hunger no dey bring suffering, because, inside Me, no perfection dey missing.
“Na so wetin you dey long for no get end or limit; if no be so, e no go get any value, and none of your good qualities go get life if you use anything wey get limit serve Me. Because I, wey be God wey no get end or limit, want make you serve Me with service wey no get end or limit, and the only thing wey you get wey no get end or limit na the love and desire of your souls. Na for this sense I talk say some tears get value wey no get end or limit, and this na true as e concern the way dem be, wey I don talk about: that na the desire wey no get end or limit wey join with the tears. When soul comot for body, the tears go remain behind, but the deep love don draw the fruit of the tears come meet itself and consume am, just as e dey happen to the water inside your furnace. No be say dem really carry the water comot from the furnace, but na the heat of the fire consume am and draw am enter itself. Na so the soul, after e don reach where e taste the fire of My divine love, and after e don leave this life while e still dey love Me and im neighbour, and after e don get that love wey unite am with Me and make im tears fall, no dey stop to offer Me im blessed desires. These desires still get tears inside dem, but without pain or crying with the body, because the tears of the body don turn to vapour inside the furnace and become tears of the fire of the Holy Spirit. So you see how tears no get end or limit, and how, as e concern only the tears wey people shed for this life, no tongue fit tell all the different sorrows wey fit cause dem. Now I don tell you the difference between four of these conditions of tears.”
About the fruit of the tears of people wey give their heart to worldly things.
“Wetin remain na for Me to tell you about the fruit wey tears wey person shed with desire dey produce, and wey the soul dey receive. But first, I go talk to you about that first group of people wey I mention for the beginning of this My talk; that na those wey dey live miserable life for the world, wey dey turn created things and their own desire for bodily pleasure to god. This dey bring harm to their body and soul. I tell you say every tear dey come from the heart, and na true, because the heart dey sorrow according to how deep the love wey e feel be. So people wey give their heart to worldly things dey cry when their heart dey feel pain, that na when dem lose something wey dem love.
“But their complaints plenty and dem get different kinds. You know how many dem be? Dem plenty reach the different kinds of love wey dey. And since the root of selfish love don rotten, everything wey grow from am don rotten too. Selfish love na tree wey nothing dey grow on except fruits of death, rotten flowers, leaves wey get stain, and branches wey bend down and wey different winds dey strike. Na the tree of the soul be this. Because all of una na trees of love, and una no fit live without love, because I make una for love. The soul wey dey live good and holy life dey put the root of im tree for the valley of true humility; but those wey dey live this kind miserable life dey planted for the mountain of pride. So, since dem no plant the root of the tree well, the tree no fit bear fruits of life, but only fruits of death. Their fruits na their actions, wey many different kinds of sin don poison. And if dem produce some good fruit among their actions, even that one go spoil because of the rotten root, because no good action wey soul wey dey mortal sin do get value for eternal life, since e no do am in grace. But make this kind soul no abandon im good works because of this, because every good deed dey receive reward, and every evil deed dey receive punishment. As I don talk, good action wey person do when e no dey state of grace no reach to merit eternal life. But My Justice, My Divine Goodness, dey give reward wey no complete, just as the action wey bring the reward no complete. Many times, this kind person dey receive reward for things of this earthly life; sometimes I dey give am more time to repent, as I don already tell you for another place. Sometimes I dey do this one too: I dey give am the life of grace through My servants wey dey please Me and wey I accept. Na so I do with My glorious apostle Paul, wey abandon im unbelief and the persecution wey e dey carry out against Christians, because of the prayer of St. Stephen. So, see well say, no matter the condition wey person dey, make e never stop to do good.”
“I don tell you say the flowers of this tree don rotten, and na so dem really be. The flowers na the thoughts wey dey smell for heart, wey no dey please Me, and wey full of hatred and wickedness towards their neighbour. So if person be thief, e dey steal the honour wey belong to Me and take am for imself. This flower no dey smell reach the one of false judgement, wey get two kinds. The first na the one wey concern Me, wey people take dey judge My secret judgements, as dem dey wrongly measure all My mysteries. This mean say dem dey judge wetin I do with love as wetin I do with hatred; wetin I do in truth as wetin I do with falsehood; wetin I give dem for life as wetin I give dem for death. Dem dey condemn and judge everything according to their weak understanding; because dem don blind the eye of their understanding with love of self wey dey follow bodily desires, and dem don cover the pupil of the most holy Faith, wey dem no go allow to see or know the Truth. The second kind of false judgement na the one wey person dey direct against im neighbour. Plenty evil dey often come from this one, because the wretched person wan make imself judge over the feelings and heart of other creatures wey get reason, when e never even know imself. And because of one action wey e fit see, or one word wey e fit hear, e go judge wetin dey the person’s heart. My servants always dey judge well, because na Me, the Highest Good, be their foundation; but people like these always dey judge badly, because na evil be their foundation. People wey dey find fault like this dey cause hatred, murder and every kind of unhappiness for their neighbours, and dem dey carry themselves far away from love for the virtue of My servants.
“Truly, these fruits dey follow the leaves, wey be the words wey dey come out from their mouth to insult Me and the Blood of My only-begotten Son, and to show hatred for their neighbours. Dem no dey think of anything else apart from to curse and condemn My works, to blaspheme and to talk evil about every creature wey get reason, according to wetin their judgement tell dem. These unfortunate creatures no dey remember say the only things wey tongue dey made for na to give Me honour, to confess sins, to serve the love of virtue, and to help their neighbour reach salvation. These na the stained leaves of that most miserable fault, because the heart wey dem come from no clean, but e full of stains of deceit and misery. Apart from the spiritual loss wey soul dey suffer when e no get grace, see how much danger of loss for this life fit still come! Because all of una don hear and see how words alone don cause governments to fall, cities to scatter, and plenty murder and other evil, after one word enter the heart of the person wey hear am, as e pass through one space wey no even big enough for knife to pass.
“I dey tell you say this tree get seven branches wey bend down towards the earth, and na for them the flowers and leaves dey grow the way wey I don tell you. These branches na the seven mortal sins wey full of plenty different kinds of wickedness. All of them dey inside the roots and trunk of love of self and pride, wey first produce the branches, the flowers of plenty thoughts, the leaves of words, and the fruits of wicked actions. The branches bend down towards the earth because the branches of mortal sin no fit turn any other way apart from towards the earth, wey be the fragile and disordered things of this world. Make you no wonder; dem no fit turn any other way apart from the way wey dem fit get food from the earth, because their hunger no dey ever satisfy, and the earth no fit satisfy dem. Dem no dey ever satisfy, and dem no fit bear themselves. E agree with their condition say dem no go ever get rest, as dem dey long for and desire that thing wey dem already get till e full dem. This na why even as e full dem, e no fit give dem contentment: because dem, wey their existence no get end, dey always desire something wey get limit; because their existence no go ever end, even though their life of grace dey end when dem commit mortal sin.
“Human being dey placed above all creatures, no be below them, and e no fit get satisfaction or contentment except for something wey greater pass am. Nothing greater pass am except Me, the Eternal God. So na only Me fit satisfy am, and because im guilt don deprive am of this satisfaction, e remain for torment and pain wey no dey stop. Crying dey follow pain, and when e begin cry, the wind dey strike the tree of love of self, wey e don make the foundation of im whole being.”
How this devout soul, as e dey thank God for the explanation wey He give about the conditions of tears wey dem mention above, dey make three requests.
Then this soul, wey the greatness of the desire wey e get make am eager, because of the sweetness of the explanation and the satisfaction wey e don receive from the Truth about the different states of tears, talk like person wey love don capture — “Thank You, thank You, Father wey High Pass All and wey dey for ever, You wey dey satisfy holy desires and wey love our Salvation. Na through Your Love You give us Love Himself, for the person of Your only-begotten Son, for the time wey we dey fight against You. Because of this Your Love wey dey burn like fire and wey no get bottom, I beg You for grace and mercy, so that I go truly come meet You inside light, and no run far from Your teaching enter darkness. You don clearly show me the truth of this teaching, and through the light wey e give, I see two other points wey I fear say dem be, or fit become, things wey go make me stumble. Eternal Father, I beg You, before I leave this matter of the different states of tears, make You explain these points to me too. The first one na this — when person wey desire to serve You come meet me, or any other servant of Yours, to ask for advice, how I suppose teach am? Sweet God wey dey for ever, I know say You don answer this question before — ‘Na Me be the One wey dey take delight for few words and plenty deeds.’ Still, if Your Goodness go please to give me some more words about this matter, e go give me the greatest joy. And also, if sometimes, as I dey pray for the creatures wey You make, especially Your servants, e come be like say I dey see the people wey I dey pray for, and for one of dem I find (as I dey pray) mind wey ready for good, soul wey dey rejoice in You; and for another one, as e fit appear to me, mind wey darkness full — Eternal Father, I get right to judge say one soul dey inside light, and the other one dey inside darkness? Or, if I see say one dey live life of great penance, and the other one no dey do so, e go right make I judge say the person wey dey do greater penance don reach higher perfection? I beg You, so that the little wey I fit see no go deceive me, make You explain to me well-well wetin You don already talk about this matter in general. The second thing wey I wan ask na make You explain more to me about the sign wey You talk say the soul receive when You visit am — the sign wey show say You dey present. If I remember well, Eternal Truth, You talk say joy and virtue wey get courage remain for the soul. I go gladly like to know whether this joy fit dey together with the deception wey strong desire to love oneself for spiritual matters dey bring; because if na so, I go humbly hold only to the sign of virtue. Na these things I beg You make You tell me, so that I fit serve You and my neighbour in truth, and no fall into wrong judgement about Your creatures and servants. Because e be like say the habit of judging dey keep the soul far from You, so I no want fall inside this trap.”
How every soul wey want serve God in truth need the light of reason; and first, about the light of reason in general.
Then God wey dey for ever, wey dey take delight for the thirst and hunger of that soul, for the purity of e heart, and for the desire wey e take long to serve Am, turn His eyes of kindness and mercy look am, and talk — “Oh, My daughter wey I love pass, wey dear to Me pass and sweet to Me pass, My bride! Rise comot from yourself, and open the eye of your understanding to see Me, the Goodness wey no get end, and the love wey words no fit describe wey I get for you and My other servants. And open the ear of the desire wey you get for Me, and remember say if you no see, you no fit hear. This one mean say the soul wey no use the eye of e understanding see inside My Truth no fit hear or know My Truth. So, for you to know am better, rise above the feelings wey your senses dey give you.
“And I, wey dey take delight for your request, go grant wetin you ask. No be say you fit increase My delight, because na Me be the source of your being and your growth; no be you be the source of My own. Still, the very pleasure wey I dey take for the work of My own hands dey give Me delight.”
Then that soul obey and rise above im own self, so that e go learn the true solution to im difficulty. And the Eternal God tell am, “So that you go fit understand wetin I wan tell you better, I go return to the beginning of your request about the three lights wey dey come from Me, the True Light. The first one na general light wey dey dwell inside people wey dey live with ordinary love for God and neighbour. (For here, I go repeat many things about these lights wey I don already tell you, even though I don tell you before, so that your understanding wey dey move slowly go fit understand wetin you wan know better.) The other two lights dey dwell inside people wey don leave the world behind and dey desire perfection. Apart from this, I go explain wetin you ask Me, and tell you in full detail wetin I don already show you in general. You know, as I don tell you, say without the light, nobody fit waka for truth; that na, without the light of reason. Na from Me, the True Light, you dey receive this light of reason, through the eye of your mind and the light of faith wey I give you for holy baptism, even though you fit don lose am through your own faults. Because, for baptism, and through the mediation of the Blood of My only-begotten Son, you don receive the form of faith. Na this faith you dey put into practice through virtue, with the light of reason, wey dey give you life and make you waka for the path of truth. Through this light, you go reach Me, the True Light, because without am, you go fall inside darkness.
“You need to get two lights wey come from this first light, and I go still add a third one to these two. The first one dey give all of una light to know say the things of this world no dey last; all of them dey pass like wind. But you no fit know this one well unless you first recognise your own weakness, and how strong the pull to rebel against Me, your Creator, dey inside you, because of the law wey dey bend person towards evil and wey bind the parts of your body. (No be say this law fit force anybody to commit any sin against im will, even the smallest sin, but this law wey dey bend person towards evil dey fight strongly against the spirit.) I no put this law on una so that e go defeat the creature wey I give sense to reason, but so that e go test and increase the virtue of im soul, because dem no fit test virtue except through wetin dey oppose am. Desire for bodily pleasure dey oppose the spirit, but na still through this desire the soul fit prove the love wey e get for Me, im Creator. How e dey prove am? Na when e rise against im own self with anger and displeasure. I also put this law in place to keep the soul for true humility. So you see say, even though I create the soul for My own image and likeness, and give am this kind dignity and beauty, I make am get the lowest of all things as im companion. I put the law wey dey bend person towards evil on am, and lock am inside body wey I form from the lowest substance of the earth, so that, when e see wetin im true beauty really be, e no go raise im head against Me with pride. So, for person wey get this light, the weakness of im body na something wey dey humble im soul. E no be reason for pride at all, but rather for true and perfect humility. So, the struggle of this law no dey force una to commit any sin; instead, e dey give una reason to know unaselves and how the world no dey stable. Na with the eye of the mind, through the light of holy faith, una suppose see this. Na this faith I tell you say e be the pupil of the eye. Na this light every creature wey get sense to reason generally need, no matter im condition, if e wan share in the life of grace and in the fruit of the Blood of the Lamb wey no get stain. This na the ordinary light, that na, the light wey everybody must get, as I don talk, because without am, the soul go dey for state of damnation. And na the reason be this: when the soul no get the light, e no dey for state of grace, because, as e no get the light, e no know the evil of im sin or wetin cause am, and so e no fit avoid or hate am.
“Na so too, if soul no know wetin good be, and wetin make am good, wey mean good character, e no fit love or desire either Me, wey be Goodness for My very nature, or good character, wey I don give una as instrument and way for una to receive My grace, and Me Myself wey be the True Good. So, see how una need this light, because una sins no be any other thing pass to love wetin I hate, and to hate wetin I love. I love good character and I hate bad character; person wey love bad character and hate good character dey offend Me, and e no get My grace again. This kind person dey waka like blind person, because e no know wetin dey cause bad character, wey be the love wey e get for imself to satisfy im bodily desires, and e no hate imself because of am; e no know bad character or the evil wey dey follow am: e no know good character or Me, wey be the source of the good character wey e dey receive, wey dey give life; e no know im own dignity, wey e suppose preserve as e dey advance towards grace through good character. So, see how the things wey e no know dey cause all im evil, and how you too need this light, as I don talk.”
About those wey put their desire more for disciplining their body than for putting their own will to death; and about the second light, wey perfect pass the first general one.
“When soul don receive the general light wey I don talk about, e no suppose dey satisfied to remain there, because, as long as una still be pilgrims for this life, una fit continue to grow, and person wey no dey go forward dey turn back by that very fact. The soul suppose either grow for the general light wey e don receive through My Grace, or strive with serious desire to receive the second and perfect light, as e dey leave wetin never perfect to reach wetin perfect. Because, if the soul truly get light, e go want reach perfection. For this second perfect light, two kinds of perfection dey; because we fit call those wey don leave the general way wey people of the world dey live perfect. One kind of perfection na the one of those wey give their whole self to disciplining their body, as dem dey do great and severe penance. So that their bodily desires no go rebel against their reason, these people don put their desire more for disciplining their body than for putting their self-will to death, as I don explain to you for another place. These people dey feed their souls for the table of penance, and dem good and perfect if the wisdom to judge well dey give light to their penance, and if their penance get Me as foundation; that na to say, if dem dey act with true knowledge of their own self and of Me, with deep humility, and in full agreement with the judgment of My Will, no be with the judgment of human will. But if dem no wear My Will like cloth like this, with true humility, dem go often act against their own perfection, as dem dey see their self as judges of those wey no dey follow the same path. You know why this go happen to dem? Na because dem don put all their labour and desire for disciplining their body, instead of putting their own will to death. People like these always want choose their own times, places and consolations, the way wey dem like, and even the persecutions wey come from the world and from the Devil, as I don tell you when I dey talk about the second stage of perfection.
“Dem dey talk, as dem dey deceive their self with the false thinking of their own self-will, wey I don already call their spiritual self-will, ‘I want that consolation, no be these battles or these temptations from the Devil; no be, in fact, for my own pleasure, but so that I go please God more, and so that I go keep Him more for my soul through grace; because e be like say I go get Him more and serve Him better that way than this way.’ And na this way the soul often dey fall enter trouble, and e go tire for im own self and no fit bear im own self again; so e dey damage im own perfection. Still, e no dey notice am, and e no know say the stink of pride dey hide inside am, and na there e remain. Now, if the soul no dey this condition, but e truly humble and no dey too sure of im own self, e go receive light to see say na Me, the First and Sweet Truth, dey give condition, time, place, consolations and troubles as una need them for una salvation, and to complete the perfection wey I don choose the soul to reach. And e go see say na through love I dey give everything, and because of that, e suppose receive everything with love and reverence. Na wetin the souls for the second stage dey do be that, and as dem dey do am, dem dey reach the third stage. Na about them I go now talk to you, as I dey explain to you wetin these two stages wey stand for the most perfect light be.”
About di third state, wey perfect pass all, and about di use of reason, and di works wey di soul wey don reach dis light dey do. And about one beautiful vision wey dis soul wey dey serve God faithfully receive one time; for dis vision, dem explain fully di way to reach purity wey perfect, and dem talk about wetin we fit do so we no go dey judge our neighbour.
“People wey belong to the third state, wey follow the last one immediately, don reach this glorious light. Dem dey perfect for every condition wey dem fit dey, and dem dey receive everything wey I allow make e happen to dem with the reverence wey e deserve, as I don tell you when I dey talk about the third state, wey the soul dey united with Me. These people believe say dem deserve the troubles and stumbling-blocks wey the world put for their way, and say dem deserve make dem lose their own consolation, and truly, whatever condition wey come meet dem. And just as dem believe say dem deserve trouble, na so dem still believe say dem no deserve the fruit wey dem receive after their trouble. Inside this light, dem don know and taste My Eternal Will, wey no want anything except wetin good for una, and wey dey give and allow these troubles so that una go become holy inside Me. Na why, once the soul don know My Will, e dey wear am like cloth, and e no dey put mind for anything else except how e fit preserve and increase im perfection for the glory and praise of My Name. E dey open the eye of im understanding, and for the light of faith, e dey fix am on Christ wey dem crucify, My only-begotten Son, dey love and follow His teaching, wey be the rule for the road for both people wey don perfect and people wey never perfect. And see how My Truth, the Lamb, wey fall in love with the soul when He see am, dey give the soul the teaching about perfection. The soul know wetin this perfection be, because e don see how the sweet Word wey full of love, My only-begotten Son, practise am. He dey chop for the table of holy desire, dey seek My honour, I wey be the Eternal Father, and una salvation. And as this desire dey burn inside Him, He run with great eagerness go meet the shameful death of the Cross, and He complete the obedience wey I, His Father, require from Him. He no dodge hard work or insults, and He no turn back because una no show gratitude or because una no know the greatness of this favour, or because of the persecution from the Jews, or because of the insults, mockery, grumbling and shouting of the people. Instead, He pass through all this as the true Captain and Knight wey He be, wey I put for the battlefield to deliver una from the hands of the Devil, so that una go dey free and come out from the most terrible slavery wey una fit ever enter. He still do am to teach una His road, His teaching and His rule, so that una fit open the Door to Me, I wey be Eternal Life, with the key of His precious Blood, wey He pour out with this kind fire of love and this kind hatred for una sins. E be as if the sweet Word wey full of love, My Son, tell una say: ‘See, I don make the road, and I don open the door with My Blood.’ So make una no neglect to follow, come lie down dey rest inside self-love and ignorance of the road, dey take am upon unaselves to choose to serve Me for una own way, instead of the way wey I don make straight for una through My Truth, the Word wey become flesh, and wey I build with His Blood. So make una rise quickly and follow Him, because nobody fit reach Me, the Father, except through Him; na Him be the Way and the Door wey una must pass through to enter into Me, the Sea of Peace. “So when the soul don reach the point wey e dey see, know and taste this light for all im sweetness, e dey run go the table of holy desire like person wey love don capture and wey love dey burn inside. E no dey look at imself for im own sake, dey seek im own consolation, whether na spiritual one or one wey concern this life. Instead, like person wey don put everything wey e get inside this light and knowledge, and wey don destroy im own will, e no dey dodge any hard work, no matter where e come from. Rather, as e dey endure troubles, insults, temptations from the Devil and people grumbling, e dey eat for the table of the most holy Cross, and im food na My honour, I wey be the Eternal God, and the salvation of souls. E no dey seek any reward, whether from Me or from creatures, because e don remove love wey dey look for payment, that is, love for Me wey dey based on wetin e fit gain. E don wear perfect light like cloth, dey love Me with perfect purity, with no other thing for mind except the praise and glory of My Name. E no dey serve Me for im own enjoyment, or im neighbour for im own gain, but purely because of love alone. People like these don lose themselves, and dem don remove the Old Man like cloth, that is, their own desire for bodily pleasure. And as dem don wear the New Man, the sweet Christ Jesus, My Truth, like cloth, dem dey follow Him with courage. Na these people dey sit for the table of holy desire, and dem dey more eager to kill their own will than to kill and discipline their own body. Truly, dem don discipline their body, but no be as the final aim by itself. Na as something wey dey help dem restrain their own will, as I tell you when I dey explain that statement say I want few words and plenty deeds; na so una suppose do too. Their main desire suppose be to kill their own will, so that e no go seek or want anything else except to follow My sweet Truth, Christ wey dem crucify, dey seek the honour and glory of My Name and the salvation of souls. People wey dey inside this sweet light know this, and dem dey remain for peace and quiet all the time, and nobody dey make dem stumble, because dem don cut away the thing wey dey cause stumbling-blocks, that is, their own will. And all the persecutions wey the world and the Devil fit use attack dem dey slide pass under their feet, even as dem stand inside the waters of plenty troubles and temptations, and these things no dey harm dem, because dem remain joined to Me by the cord of burning desire, like the cord wey join baby to im mama for womb. This kind person dey rejoice for everything, and e no dey make imself judge over My servants or any creature wey get reason. Instead, e dey rejoice for every condition and every way of holiness wey e see, dey talk say: ‘Thanks be to You, Eternal Father, wey get plenty mansions for Your House.’ And e dey rejoice more for the different ways of holiness wey e see than if e see everybody dey travel by one road, because for this way, e dey see how the greatness of My Goodness dey show more clearly. And so, as e dey rejoice, e dey draw all the fragrance from the rose. And no be only when e see good e dey do this; even when e see something wey clearly be sin, e no dey fall into judging others. Instead, e dey enter true and holy compassion, dey plead with Me for sinners and dey talk with perfect humility say: ‘Today na your turn, and tomorrow e go be my own, unless Divine Grace preserve me.’
“My daughter wey I love well-well, make you fall in love with this sweet and excellent state, and fix your eye on those wey dey run inside this glorious light and holiness, because their minds holy, and dem dey chop for the table of holy desire. With this light, dem don reach where dem dey feed on food for souls, wey be the honour wey dem dey give Me, the Eternal Father. Dem wear the sweet garment of My Lamb, My only-begotten Son, wey be His teaching, with love wey dey burn like fire. These people no dey waste their time to pass false judgment, whether na on My servants or on servants of the world. And any grumbling from people no dey ever make dem stumble for faith, whether the matter concern dem or other people. Wetin this mean be say, for their own matter, dem dey content to endure anything because of My Name; and when person do another person wrong, dem dey endure am with compassion for this neighbour wey suffer the wrong, without grumbling against the person wey cause the harm or the person wey suffer am, because their love no dey out of order, but e dey in the right order inside Me, the Eternal God.
“And, since their love dey in this right order, these souls, My daughter wey I love well-well, no dey ever take offence from those wey dem love, or from any creature wey get power to reason. Their own will don die, e no dey alive, so dem no dey ever claim say dem get right to judge wetin dey people’s will, but na only wetin My Mercy want dem dey consider. These souls dey follow the teaching wey, as you know, My Truth give you for the beginning of your life, when you dey think about how you fit reach perfect purity, and you dey pray to Me with strong desire to reach am. You know the answer wey you receive as you dey sleep, concerning this holy desire, and how the words sound no be only for your mind, but for your ear too. So much so that, if you remember well, you return to your body wey don wake, when My Truth talk say, ‘You wan reach perfect purity, and dey free from things wey fit make you stumble, so that nothing go fit make your mind stumble for faith?’ Always join yourself to Me with the affection of love, because na Me be the Supreme and Eternal Purity. Na Me be that Fire wey dey purify the soul, and the nearer the soul dey to Me, the purer the soul dey become; and the farther the soul dey from Me, the more the soul dey lose purity. Na this make people of the world dey fall into this kind wickedness, because dem dey separated from Me. But the soul wey join directly to Me, without anything for middle, dey share in My Purity. Another thing dey necessary for you to reach this union and purity: make you never judge wetin person get for mind, for anything wey you see any creature do or hear am talk, whether na to you or to other people. Na My will alone you suppose consider, both inside dem and inside yourself. And if you see sins or faults wey dey clear, draw the rose flower out of those thorns; that mean say, offer dem to Me with holy compassion. For wrongs wey people do you, judge say My will allow this so that virtue for your own life and for the lives of My other servants fit face test. Regard the person wey act like this as instrument of My will. Also understand say, many times, people wey appear to be sinners like this fit get good intention, because nobody fit judge the secrets wey dey person’s heart. Wetin you no see, make you no judge am for your mind, even if, for outside, e fit be clear mortal sin. Make you see nothing for other people except My will, no be to judge, but with holy compassion, as I don talk. Na so you go reach perfect purity, because if you act like this, your mind no go stumble for faith, whether because of Me or because of your neighbour. If not, you go begin look down on your neighbour if you judge say na bad will e get towards you, instead of My will wey dey work inside am. This kind contempt and stumbling for faith dey separate the soul from Me, and e dey prevent perfection. For some cases, e dey make person lose grace, more or less according to how serious the contempt be, and the hatred wey the person’s judgment don produce against im neighbour.
“Soul wey dey see only wetin I want dey receive different reward. As dem don talk before, wetin I want no be any other thing apart from your good; so, everything wey I give you or allow make e happen to you, I give am so that you fit reach the purpose wey make Me create you. And because the soul dey always remain for love of e neighbour, e dey always remain for My love too, and so e dey remain united with Me. Therefore, for you to reach purity, you must beg Me make I do three things: make I grant you to unite with Me through deep love, as you dey keep the good things wey you don receive from Me for your memory; make you use the eye of your understanding see the deep love wey I get for you, love wey nobody fit measure; and make you see only wetin I want inside wetin other people want, no be their bad intention, because na Me be their Judge, no be you. As you dey do this, you go reach complete perfection.
“Na this teaching My Truth give you, if you remember well. Now I dey tell you, My daughter wey I love well-well, say people like these, wey don learn this teaching, dey taste the deposit of eternal life for this life; and if you don hold this teaching well for mind, you no go fall inside the traps of the Devil, because you go recognise them for the matter wey you don ask Me about.
“But still, to answer wetin you want know more clearly, I go tell you and show you how people no suppose ever use judgment take understand others, but make dem use holy compassion.”
How people wey stand for the third and most perfect light wey dem mention above dey receive the deposit of eternal life for this life.
“Why I tell you say dem receive the deposit of eternal life? I talk say dem dey receive the deposit, but no be the full payment, because dem dey wait to receive am inside Me, wey be Eternal Life. There, dem get life wey death no dey, satisfaction wey no dey turn to disgust, and hunger wey pain no dey, because pain dey far from that divine hunger. And even though dem get wetin dem desire, disgust dey far from their satisfaction, because na Me be the Food of Life wey no get any fault. Na true say, for this life, dem dey receive the deposit, and na like this dem dey taste am: the soul begin hunger for the honour of the Eternal God, and for the food wey be the salvation of other souls. As hunger dey catch the soul, e dey chop; that one mean say e dey nourish itself with love of e neighbour. This love dey make e hunger and desire more, because love of neighbour na food wey no dey ever belleful the person wey dey chop am; the person no dey ever get enough and e dey always remain hungry. So this deposit na the beginning of a guarantee wey dem give person, and because of this guarantee, e dey expect say one day e go receive e payment. No be because the deposit itself don complete everything, but na through faith, through the certainty wey e get say e go reach the fullness of e being and receive e payment. Therefore, this soul wey love don fill, wey wear My Truth like cloth, and wey don already receive for this life the deposit of My love and of love of e neighbour, never reach perfection yet, but e dey expect perfection for the life wey no dey die. I talk say this deposit never complete, because the soul wey dey taste am never yet get the perfection wey go stop am from feeling pain inside itself or because of others. Inside itself, e dey feel pain because of the offence wey the law of evil dey cause against Me; this law dey bound inside the parts of e body and dey struggle against the spirit. E dey feel pain because of others too, through the offence of e neighbour. True-true, for one sense, e get perfect grace, but no be that perfection wey My saints get, those wey don reach Me, Eternal Life. Because, as dem don talk before, their desires no get suffering, but your own no be so. These My servants, as I don tell you for another place, wey dey nourish themselves for this table of holy desire, dey blessed and full of sorrow, just as My only-begotten Son be for the wood of the holy Cross. Because, while His flesh dey suffer sorrow and torment, His soul dey blessed through e union with the divine nature. For the same way, these people dey blessed through their holy desire wey unite them with Me, as dem wear My sweet Will like cloth, as dem don talk before. And dem full of sorrow because of compassion for their neighbour, and because dem dey discipline their own self-love, as dem no dey give am the pleasures and comforts of the senses.”
How this soul dey thank God and humble itself; then e dey pray for the whole world, especially for the mystical body of the holy Church, for e spiritual children, and for the two fathers of e soul; and after these things, e ask to hear something about the faults of the ministers of the holy Church.
Then dat soul come be like person wey truly don drunk; e be like say e no dey feel im body again because of di union of love wey e don enter with im Creator. E be like say im mind don rise go high, and with di eye of im understanding, e don look inside di eternal truth; and as e don recognise di truth, e don fall in love with am. E come talk say, “Oh! Goodness of God wey high pass all and wey dey forever, who I be, wretched person like me, wey You, Father wey high pass all and wey dey forever, don show Your Truth, di hidden tricks of di Devil, and how person own feelings fit deceive am, so dat me and other people for dis life of pilgrimage go fit know how to avoid make di Devil or we ourselves deceive us! Wetin move You to do am? Na love, because You love me even when I never love You. Oh, Fire of Love! Thank You, thank You, Eternal Father! I no perfect and darkness full me, but You, wey be Perfection and Light, don show me perfection and di bright-shining way of di teaching of Your only-begotten Son. I bin don die, but You don bring me back to life. I bin dey sick, but You don give me medicine; no be only di medicine of di Blood wey You give di sick human race through di Person of Your Son, but also medicine against one hidden sickness wey I no know say I get. Na through dis command: say I no fit judge any creature wey get sense of reasoning at all, especially Your servants. Many times, like blind person wey dis sickness dey worry, I don judge dem under di cover of protecting Your honour and di salvation of souls. Because of dis, I thank You, Good wey high pass all and wey dey forever, because as You show Your truth, di way di Devil dey deceive, and di strong desires inside us, You don make me know my sickness. So I dey beg You, through grace and mercy, make I no ever leave di path of Your teaching again from today go, di teaching wey Your goodness don give me and anybody wey want follow am, because without You, nothing fit happen. So na You, Eternal Father, I dey turn to and run go meet. And Father, no be only for myself I dey beg You, but for di whole world, especially for di mystical body of di holy Church, so dat dis truth wey You, Eternal Truth, don give me, wretched person like me, go shine inside Your ministers. I also dey beg You especially for all di people wey You don give me, wey You don make one with me, and wey I love with special love, because dem go refresh me, to di glory and praise of Your Name, when I see dem dey run for dis sweet and straight road, pure, dead to their own will and opinion, without judging their neighbour, making am fall into sin, or grumbling against am. And I dey pray to You, Love wey sweet pass all, make di hand of di Devil from hell no take even one of dem from me, so dat at last dem go reach You, their final End, Eternal Father.
“I also get another request wey I dey bring to You for my two fadas, di people wey You put for dis earth to support, guard and teach me, wretched and weak person like me, from di beginning of my conversion reach now. Make You unite dem, and from two bodies make one soul, and make dem face nothing else except to bring di glory and praise of Your Name and di salvation of souls to fullness, inside themselves and inside di mysteries wey You don put for their hands. Make me, slave wey no worthy and wey dey wretched, no be daughter, treat dem with di reverence and holy fear wey dem deserve, because of my love for You, in a way wey go honour You, give dem peace and rest, and build up their neighbour for faith. Now I know for sure, Eternal Truth, say You no go look down on di desire inside di requests wey I don bring to You. I know dis from wetin I don see wey You choose to show, and even more from di proof wey I don get, say na You dey accept holy desires. Me, Your servant wey no worthy, go strive, according to di grace wey You go give me, to obey Your commandments and Your teaching. Now, O Eternal Father, I remember one thing wey You tell me when You dey talk about di ministers of di holy Church: say for another place, You go talk to me more clearly about di sins wey dem dey commit today. So, if Your goodness go please to tell me anything about dis matter, I go gladly listen, so dat I go get wetin go increase my sorrow, compassion, and earnest desire for their salvation. Because I remember say You talk say, because of di endurance and tears, di sorrow, sweat and prayers of Your servants, You go reform di holy Church and comfort am with good and holy pastors. I dey ask You dis so dat all dis feelings go increase inside me.”
How God make this soul pay attention to prayer, as E answer one of the requests wey dem mention above.
Then God wey dey forever turn the eye of His mercy towards this soul. E no despise wetin she desire, but E grant her requests, and E go on to answer the last request wey she make about His promise. E talk say, “Oh! My daughter wey I love so much and wey dear to Me, I go fulfil wetin you desire for this request, so that, for your own side, you no go sin because you no know or because you neglect wetin you suppose do. Any fault wey you commit now go serious pass before, and e go deserve stronger correction, because you don learn more of My truth. So pay careful attention to prayer for all creatures wey get power to reason, for the mystical bodi of the holy Church, and for those friends wey I don give you, wey you love with special love. Make sure say you no neglect to help dem with your prayers, the example of your life, and wetin you teach with your words, as you dey condemn bad ways and encourage virtue according to your power.
“About the people wey I don give you to support you, wey you talk to Me about, know say, truly, na through you each of dem fit receive according to wetin e need and wetin e fit receive. And as I, your Creator, give you the opportunity—for without Me you no fit do anything—I go fulfil your desires. But make neither you nor dem allow the hope wey una get for Me to fail. My Providence no go ever fail you, and every person, if e humble, go receive wetin e fit receive; and every minister go receive wetin I don give am to administer, each one for im own way, according to wetin e don receive and wetin e go still receive from My goodness.”
About the dignity of the priest; and about the Sacrament of the Bodi of Christ; and about people wey receive Holy Communion worthily and those wey receive am unworthily.
“Now I go answer wetin you ask Me about the ministers of the holy Church. So that you go fit understand the truth better, open the eye of your understanding, and look at their excellence and the dignity wey I don give dem. And since person dey understand something better when e compare am with the opposite, I go show you the dignity of those wey dey use the treasure wey I put for their hands with virtue. This way, you go see better the miserable condition of those wey today dey suck milk from the breast of My Spouse.” Then this soul obey and reflect deeply on the truth, and inside this truth she see virtue dey shine for those wey truly taste am. Then God wey dey forever talk say: “My daughter wey dear to Me, I go first talk to you about the dignity of priests. Na through My Goodness I put dem for the position wey dem dey, beyond the general love wey I get for My creatures. With this general love, I create una for My image and likeness, and I create all of una anew into the life of grace through the Blood of My only-begotten Son. From there, una don reach this kind excellence through the union wey I make between My Divinity and human nature. So, for this matter, una get dignity and excellence wey pass the angels, because na una human nature I take, no be the nature of angels. Therefore, as I don tell you, I, God, don become man, and man don become God through the union of My Divine Nature with una human nature. This greatness na gift wey all creatures wey get power to reason share, but among dem, I don specially choose My ministers for the sake of una salvation, so that, through dem, dem go fit administer to una the Blood of the humble Lamb wey no get any stain, My only-begotten Son. Na dem I don give the Sun to administer, as I give dem the light of knowledge and the heat of Divine Love, wey join together inside the colour of the Bodi and Blood of My Son. His Bodi na Sun, because E be one with Me, the True Sun, in such a way wey dem no fit separate or divide Am from Me. Na so e be with the natural sun, wey nobody fit separate the heat and light inside am, because their union perfect so much. The sun no dey ever leave im orbit, but e dey give the whole world light and warm anybody wey want make e warm am. Any dirt wey e shine upon no dey stain am, because im light and heat and colour join together.
“So this Word, My Son, with His Blood wey sweet pass, na one Sun, God complete and human being complete, because He and Me na one, and Me and Him na one. My power no separate from His wisdom, and the heat of the fire of the Holy Spirit no separate from Me, the Father, or from Him, the Son; because the Holy Spirit na one with Us. The Holy Spirit dey proceed from the Father and the Son, and We together na one and the same Sun; that one mean say, Me, the God wey dey forever, na that Sun wey the Son and the Holy Spirit come from. Na fire dem dey attribute to the Holy Spirit, and wisdom to the Son. Through this wisdom, My ministers dey receive the light of grace, so that dem fit share this light with other people, with gratitude for the good things wey dem receive from Me, the Father wey dey forever, as dem dey follow the teaching of the Wisdom wey dey forever, My only-begotten Son. Na this Light get the colour of una human nature, as colour and light join closely together. Na so the light of My Divinity join with the colour of una human nature. That colour shine well-well when e become perfect through the way e join with the Divine nature. And na through this Word wey become human being, wey mix with the Light of My Divine nature and the heat of the fire of the Holy Spirit, una don receive the Light. Who I don put for hand to share this Light?
“Na My ministers for the mystical body of the holy Church, so that una fit get life, as una dey receive His Body as food and His Blood as drink. I don tell you say this Body be like Sun. So, you no fit receive the Body without the Blood, or the Blood or the Body without the Soul of the Word wey become human being; and you no fit receive the Soul or the Body without My Divinity, the Divinity of the God wey dey forever, because none of these things fit separate from one another. Na so I tell you for another place say the Divine nature never leave the human nature, whether na because of death or any other thing. So you dey receive the whole Divine Essence for that Sacrament wey sweet pass, wey hide under the whiteness of the bread; because just as dem no fit divide the sun into light, heat and colour, God complete and human being complete no fit separate under the white covering of the host. Even if dem divide the host into one million small-small pieces (if that one possible), I go dey present for each piece, God complete and Human Being complete. When you break mirror, the image wey you fit see inside am no dey break; na so too, when dem divide the host, God and human being no dey divide, but dem remain for each piece. The Sacrament itself no dey reduce either, except for the way wey this next example fit show.
“If you get light, and the whole world come meet you to take light from am — the light itself no dey reduce — and still each person get the whole light. Na true say everybody dey share for this light, some more and some less, according to the material wey each person receive the fire into. I go explain this comparison more so that you fit understand Me better. Suppose say plenty people bring their candles, one wey weigh one ounce, others two or six ounces, or one pound, or even more, and dem light them from the flame. For each candle, whether big or small, the whole light dey there, that na the heat, the colour and the flame; but still, you go judge say the person wey im candle weigh one ounce get less light than the person wey im candle weigh one pound. Na the same thing dey happen to people wey dey receive this Sacrament. Each person dey carry im own candle, that na im holy desire wey e take dey receive this Sacrament. This desire no get light by itself, and the person dey light am as e dey receive this Sacrament. I talk say e no get light because, by unaselves, una no fit do anything, even though I don give una the material wey una fit use receive this light and keep am burning. The material na love, because na through love I create una, and without love una no fit live.
“Your being, wey you receive through love, don receive the right preparation for holy Baptism, wey you receive through the power of the Blood of the Word. Na because no other way dey wey you fit share for this light; you for be like candle wey no get wick inside, wey no fit burn or receive light, if una no receive for una souls the wick wey dey catch this Divine Flame. This wick na the Holy Faith, wey una receive by grace for Baptism, together with the way I create una souls, wey make dem ready for love so tey, without love, wey be their very food, dem no fit live. Where soul wey unite like this dey get light? Na for the fire of My Divine love, as e dey love Me, fear Me, and follow the Doctrine of My Truth. Na true say the light wey dey shine for the soul fit plenty or small, according to the material wey e carry come meet the fire. Even though all of una get one and the same material, because I create all of una for My image and likeness, and as Christians, una get the light of holy Baptism, each of una fit grow for love and virtue with the help of My grace, as una choose. No be say una dey change the form of wetin I don give una, but una dey increase una strength for love, and strengthen una free will by using am while una still get time, because when time don pass, una no go fit do am again. So, as I don talk, una fit grow for love, as una come with love to receive this Sweet and Glorious Light, wey I don give una as Food to help una serve, through My ministers. And una dey receive this Light according to the love and burning desire wey una take approach Am.
“Una dey receive the Light Itself complete, as I don talk for the example of those wey all receive the whole light, even though the weight of their candles no be the same. Una no dey receive Am in parts, because, as I don talk, dem no fit divide Am, whether because of any imperfection for una wey dey receive Am, or for the minister. But the way each of una personally dey share for this light, that is, for the grace wey una receive for this Sacrament, dey depend on the holy desire wey una take prepare unaselves to receive am. Person wey go to this sweet Sacrament while e dey guilty of mortal sin no go receive any grace from am, even though e truly receive the whole of God and the whole of Man. Una know the condition of the soul wey receive Am unworthily? E be like candle wey water don fall on, wey no fit do anything except to dey make crack-crack sound when dem bring am near flame. As soon as the fire touch am, e go quench, and nothing go remain except smoke. Na so this soul don pour the water of guilt wey dey inside im mind on the candle wey e receive for holy Baptism, and this water don soak the wick of the grace of Baptism. Without first warming am for the fire of true sorrow for sin and Confession, e go to the altar table to receive this Light with im body, but no be with im mind. Because of this, since the soul no prepare as e suppose prepare for mystery wey great like this, the Light no dey remain for that soul through grace, but E dey leave am. And na only greater confusion dey remain for the soul, because im light don quench, and im darkness don increase im sin. For the Sacrament, e no dey feel anything except the crack-crack sound of conscience wey dey accuse am for im sin. No be because of any fault for the Light Itself, because nothing fit harm Am, but na because of the water wey dey inside the soul, wey stop am from preparing well, so that e no fit receive the Light. So make una see say no way dey wey dem fit divide this Light, wey unite with im heat and im colour, whether because the soul get only small desire when e receive the Sacrament, or because of any fault wey fit dey for the soul, or any fault of the person wey dey administer am. Just as I tell una about the sun, wey no dey become dirty because e shine on anything wey dirty, na so dem no fit make the sweet Light of this Sacrament dirty, divide Am, or reduce Am in any way, and dem no fit remove Am from the path wey E dey follow.
“If the whole world receive the Light and Heat of this Sun for Communion, the Word, My only-begotten Son, no go separate from Me — the True Sun, His Eternal Father — because for His mystical Body, the holy Church, dem dey give Am to anybody wey go receive Am. E dey remain completely with Me, and still una get Am, fully God and fully man, as I tell una for the example of the light: if the whole world come take light from am, each person go get the whole light, and still the light go remain complete.”
How all di sense dem for body dey deceived for di Sacrament wey we don talk about, but no be so for di sense dem for soul; na why person must use di sense dem for soul to see, taste, and touch Am; and about one beautiful vision wey dis soul get concerning dis matter.
“Oh, My daughter wey I love so much, open di eye of your understanding well and look deep inside My love wey no get bottom, because no creature wey fit reason dey wey im heart no go melt with love when e dey reflect and consider, among di other blessings wey e dey receive from Me, di special Gift wey e dey receive for di Sacrament.
“And which eye you and other people suppose use look dis mystery, My daughter wey I love so much, and how una suppose touch am? No be only with di eye and touch of di body, because for dis Sacrament, all di sense dem for body dey fail.
“Di eye fit only see, and di hand fit only touch, di white substance of di bread, and di tongue fit only taste di taste of di bread, so di sense dem for body, wey no fit perceive spiritual things well, dey deceived; but di soul no fit dey deceived for im own sense dem unless e want am so — dat na, unless e allow lack of faith take di light of di most holy faith away from am.
“How person fit truly taste, see, and touch dis Sacrament? Na with di sense of di soul. Which eye person go use see Am? Na di eye of understanding, if di black part for im middle na di most holy faith. Dis eye dey see, inside dat whiteness, God complete and human being complete, di Divine nature wey join with di human nature, di Body, di Soul, and di Blood of Christ, di Soul wey join with di Body, di Body and di Soul wey join with My Divine nature, without separating from Me, as I reveal to you, if you remember well, almost for di beginning of your life; and at first, no be so much through di eye of your understanding as through di eye of your body, although di light strong so much dat your bodily eyes no fit see again, and na only di sight of di eye of your understanding remain. I show you dis so dat you go understand for di battle wey di Devil don dey fight against you concerning dis Sacrament; and to make your love grow inside di light of di most holy faith.
“You know say one morning, as sun dey rise, you go church to hear Mass, after Devil don first torment you. You stand straight for the Altar of the Crucifix, while the priest go the Altar of Mary. You stand there dey think about your sin, dey fear say you don offend Me because of the trouble wey Devil dey cause you. You still dey think about My love, wey don make you worthy to hear Mass, since you consider yourself as person wey no worthy to enter My holy temple. When the minista reach the time to consecrate, you raise your eyes above im head as e dey talk the words of consecration. I show Myself to you, and you see light come out from My chest, like ray of sunlight wey dey come from the round sun without separating from am. From the middle of that light, one dove come out and hover over the host, through the power of the words wey the minista dey talk. But na only the eye of your understanding continue to see, because your body eyes no strong enough to bear the light. For that place, you see and taste the Depth of the Trinity wey no get end, complete God and complete man, hidden and covered inside that whiteness wey you see for the bread. You understand say to see the Light and the presence of the Word, wey you see with your understanding inside the whiteness of the bread, no stop you from seeing the actual whiteness of the bread at the same time. The one vision no stop the other vision. This mean say, to see God-wey-be-Man as E reveal Himself for the bread no stop you from seeing the bread, because dem no remove the whiteness, the way e feel when person touch am, or the taste. Na My goodness show you this, as I don tell you. Na the eye of understanding see the true vision, as e use holy faith like the black centre of the eye, because this eye suppose be your main way to see, since nothing fit deceive am. So, na with this eye you suppose look this Sacrament. How you dey touch Am? Na with the hand of love. Na only with this hand you fit touch wetin the eye of understanding don recognise inside this Sacrament. The soul dey touch Me with the hand of love, as if e wan confirm for itself wetin e don see and know through faith. How you dey taste Am? Na with the tongue of holy desire. The tongue of the body dey taste only the taste of the bread; but the tongue of the soul, wey be holy desire, dey taste God and Man. So, see say wetin the body senses dey perceive fit deceive dem, but no be so for the senses of the soul, because light don shine for the soul, and e dey sure of wetin e dey perceive. Na because e dey use the hand of love touch wetin the eye of im understanding don see through the black centre of holy faith; and with im tongue — that is, with desire wey dey burn like fire — e dey taste My Charity wey dey burn, My Love wey mouth no fit describe, wey I take make am worthy to receive the mighty mystery of this Sacrament wey dey fill person with holy awe, and the Grace wey dey inside am. So, see say you suppose receive and look this Sacrament, no be only with your body senses, but rather with your spiritual senses, as you prepare your soul in the way wey I don talk, to receive, taste and see this Sacrament.”
About the excellent condition of the soul wey receive the sacrament for state of grace.
“See, My daughter wey I love well-well, how excellent the condition of the soul wey receive this Bread wey dey Give Life, this Food of Angels, as e suppose receive am. As the soul receive this Sacrament, e dey live inside Me and I dey live inside am, just as fish dey inside sea, and sea dey inside fish — na so I dey live inside the soul, and the soul dey live inside Me — the Pacific Sea. Grace dey live inside that soul, because, since e receive this Bread wey dey Give Life while e dey in a state of grace, My grace still dey inside am after the outward forms of the bread don finish. I dey leave the mark of grace with you, just as seal dey do: when dem lift am from the hot wax wey dem press am on, e dey leave im mark behind. Na so the power of this Sacrament dey remain inside the soul, that is, the heat of My divine love, and the gentle mercy of the Holy Spirit. The wisdom of My only-begotten Son still dey remain with you too. Na through this wisdom the eye of your understanding don receive light to see and know the teaching of My Truth. Together with this wisdom, you dey share in My strength and power, wey dey strengthen the soul against the love of self wey dey follow bodily desires, against the Devil, and against the world. So you see say the mark dey remain when dem don remove the seal; that is, when the outward material forms of the bread don finish, and this True Sun don return to Im Centre — no be say E ever really separate from the Centre, but E dey united with Me all the time. My loving desire for una salvation, wey deep pass wetin anybody fit measure, don give una the sweet Truth as Food for this life, through the way I arrange things and through My Divine Providence wey dey come help una for wetin una need. For this life, una be pilgrims and travellers, and I give una this Food so that una go get fresh strength and no forget the benefit of the Blood. So see how strong the duty wey bind una to love Me be, because I love una so much, and, as the Highest and Eternal Goodness, I deserve una love.”
How dem don talk the things about how excellent this Sacrament be so that we go know the dignity of priests better; and how God dey demand greater purity from them than from other creatures.
“I don tell you all this, My daughter wey I love well-well, so that you go recognise better the dignity wey I don call My ministers to receive, and so that your sorrow for their miserable condition go deep more. If they themselves consider their own dignity, they no go dey inside the darkness of mortal sin, or stain the face of their soul. No be only their offences against Me they go see; they go also see say, even if they give their bodies make dem burn them, they no go fit repay the mighty grace and favour wey they don receive, because no dignity wey greater than this one dey for this life. Na them be My anointed ones, and I dey call them My Christs, because I don give them the office to administer Me to una, and I don place them like flowers wey get sweet scent inside the mystical body of the holy Church. Even angel no get this kind dignity, because I don give am to those men wey I don choose as My ministers, and wey I don appoint as angels for earth for this life. I dey demand purity and love from every soul: make they love Me and their neighbour, and help their neighbour through the ministry of prayer, as I tell you for another place. But I dey demand purity far more from My ministers, and love for Me and for their fellow creatures, as they dey administer the Body and Blood of My only-begotten Son to them, with the fire of love and strong hunger for the salvation of souls, for the glory and honour of My Name. Just as these ministers dey require make the chalice wey dem dey use offer this Sacrifice clean, na so I dey require purity and cleanness for their heart, soul and mind. And I want make they preserve their body as instrument of the soul in perfect love. I no want make they feed on filth and roll about inside im mud, or make pride swell their head as they dey seek high positions of authority for Church, or make they cruel to themselves or to their fellow creatures. This na because they no fit cruel to themselves without being cruel to their fellow creatures; for, if they dey cruel to themselves through sin, they dey cruel to the souls of their neighbours, because they no dey show them example of good life, or care to draw them out of the hands of the Devil, or administer to them the Body and Blood of My only-begotten Son, and Me, the True Light, as I tell you, and the other Sacraments of the holy Church. So, as they dey cruel to themselves, they dey cruel to others.”
About how excellent ministers wey get virtue and holiness be, their virtues and holy works; and how such ministers be like the sun.
“Now I go talk to you about di holy life of some of My ministers wey I don tell you about, so that your soul go get small refreshment, and di sorrow wey di darkness of these miserable matters bring you go reduce. These ministers be like di sun, because di sweet smell of their virtues dey reduce di bad smell of di bad ways of di others, and di light of their virtues dey shine inside di darkness of those others. And through this light, you go fit understand di darkness and sins of My unworthy ministers better. So open di eye of your understanding and look well at di Sun of Justice, and you go see those glorious ministers wey don become like di Sun through their work of ministering di Sun, as I tell you about Peter, di prince of di Apostles, wey receive di keys of di kingdom of Heaven. I dey talk di same thing about these others, wey don administer di Light inside di garden of di holy Church. This Light na di Body and di Blood of My only-begotten Son, wey Himself be di Sun wey no divide, as I don talk, and dem don administer all di Sacraments of di holy Church, wey all dey give life through di power of di Blood. Each one, wey get im own different rank, don administer di grace of di Holy Spirit according to im state of life. Wetin dem take administer am? Na di light of grace wey dem draw from this True Light. Na only light? No; because dem no fit separate di light from di warmth and colour of grace. So person must either get di light, warmth and colour of grace together, or e no get any of dem at all. Person wey dey mortal sin no get di life of grace, and person wey dey grace don get light for di eye of im understanding to know Me, wey give am both grace and di virtue wey dey preserve am. Inside that light, e know di misery and di cause of sin, wey be im own self-love. Na because of this e hate am, and through this, e receive di warmth of Divine love inside im heart wey dey follow im understanding. E receive di colour of this glorious Light as e dey follow di teaching of My sweet Truth, and through this teaching, di benefit of di Blood dey fill im memory. So you see say nobody fit receive di light without receiving di warmth and di colour, because dem join together and dem be one thing. Na why, as I don tell you, person no fit arrange one power of im soul to receive Me, di True Sun, unless all di three powers of im soul come together and dey properly arranged in My Name. Because, as soon as di eye of understanding, with faith as di pupil of that eye, rise above wetin di bodily eye fit see to contemplate Me, di heart go follow am, and love wetin di understanding dey see and know, and di memory go full with wetin di heart love. And as soon as these powers dey ready like this, di soul go share in Me, di Sun wey dey give am light through My power, di wisdom of My only-begotten Son, and di burning mercy of di Holy Spirit. So see how these ministers don take on di nature of di Sun, because, as dem don clothe themselves with Me and fill di power of their soul with Me, di true Sun, dem become like Me. Di Sun dey give dem light and, with Im heat, make di soil of their souls bring out plants. Na so My sweet ministers dey do, those wey I choose, anoint and place inside di mystical bodi of di holy Church, so that dem go administer Me, di Sun, wey mean di Body and Blood of My only-begotten Son, together with di other Sacraments wey dey draw their life from this Blood. Dem dey do this in two ways: through di actual administration of di Sacraments, and spiritually, by spreading di light of supernatural knowledge inside di mystical bodi of di holy Church, together with di colour of honourable and holy life. Dem dey follow di teaching of My Truth, wey dem dey minister with burning love. With this love, dem dey make souls wey no dey bear fruit begin bear fruit, dey give dem light through di light of their knowledge, and dey drive away di darkness of their mortal sin and lack of faith through di example of their holy and well-ordered life. Dem dey reform di lives of those wey dey live anyhow inside di darkness of sin, and wey dey cold because dem no get love for God and neighbour. So you see say dem be di Sun, because dem don receive di nature of di Sun from Me, di True Sun. Through di love wey dey their hearts, dem be one thing with Me, and I with dem, as I tell you for another place. And each one don give light inside di holy Church, according to di position wey I choose am for: Peter through preaching and teaching, and for di end, through im blood; Gregory through knowledge and Holy Scripture, and through di mirror of im life; Sylvester through im work against unbelievers, and through debate and proof of di most holy faith, wey e carry out for word and action, as e receive strength from Me. If you turn to Augustine, and to di glorious Thomas and Jerome, and di others, you go see how much light dem don shine on this bride, as dem dey uproot error like lamps wey dem put on lampstands, with true and perfect humility. And, like people wey hunger for this kind food dey worry well-well, dem dey feed on My honour and di salvation of souls, for di table of di most holy Cross. Di martyrs truly do this with blood, and this blood send sweet perfume rise before My face. With di perfume of blood and of virtues, and with di light of knowledge, dem bear fruit inside this bride and spread di faith. Through dem, di light of di most holy faith begin burn again inside those wey darkness don cover. And di prelates, wey dem place for di position of Christ as leaders for earth, offer Me di sacrifice of justice through holy and upright lives. Di pearl of justice, with true humility and most burning love, shine inside dem and inside those wey dey under dem, with di light of discernment. E shine inside dem mainly because dem justly give Me wetin belong to Me: dem give glory and praise to My Name, but give hatred and displeasure to their own sinful bodily desires. Dem despise bad ways and embrace virtue, with love for Me and for their neighbour. With humility, dem trample pride underfoot, and with purity of heart and bodi, dem come to di table of di altar like angels. With sincere mind, dem celebrate, as dem dey burn inside di furnace of love. And because dem first do justice to themselves, dem also do justice to those wey dey under dem. Dem want see dem live with virtue, and dem correct dem without any fear like slave get, because dem no dey think about themselves, but only about My honour and di salvation of souls. Dem be like good shepherds, followers of di Good Shepherd, My Truth, wey I give una to lead una sheep, as I will say make E give Im life for una. These ones don follow Im footsteps, and na why dem correct those wey dey under dem. Dem no allow their members rot because correction no dey. Instead, dem correct dem with love, with di soothing oil of kindness and di sharp heat of fire. Dem burn di wound of sin to heal am, with rebuke and penance, small or plenty, according to how serious di fault be. And to correct am and talk di truth, dem no even fear death. Dem be true gardeners wey, with care and holy tears, remove di thorns of mortal sins and plant plants wey carry di sweet smell of virtue. Na why those wey dey under dem live with holy, true fear, and grow like flowers wey dey smell sweet inside di mystical bodi of di holy Church (because dem no lack correction, and so dem no dey guilty of sin). My gardeners correct dem without any fear like slave get, because dem free from that fear, and dem do am without any sin. Dem balance di scales of holy justice exactly, and rebuke with humility, without allowing fear of wetin people go think or do stop dem. And this justice na di pearl wey bin dey shine and still dey shine inside dem, wey give peace and light to di minds of di people, and bring holy fear and unity of hearts among dem. And I want make you know say lack of di light of justice, and di coming of di darkness of injustice, don bring more darkness and division into di world among lay people, religious, clergy and pastors of di holy Church than any other causes.”
“Nobody fit keep either civil law or God law at all without justice wey holy, because person wey dem no correct, and wey no dey correct other people, dey become like part of body wey dey rot and spoil di whole body. Na because, when that part of body don begin rot, di bad doctor rub ointment for am straightaway without first burning di wound. Na so, if prelate, or any other oga wey get people under am, see person wey dey rot from di corruption of mortal sin, and rub only di ointment of gentle words of encouragement for am without rebuke, e no go ever cure am. Instead, di rot go spread reach di other members wey, together with am, form one body under di same shepherd. But if e be good doctor wey dey faithful to those souls, like those glorious shepherds of old, e no go give healing ointment without di fire of rebuke. And if di member still insist on doing evil, e go cut am off from di congregation so that e no go spoil di other members with di rot of mortal sin. But dem no dey act like that today; instead, when person do evil, dem even pretend say dem no see am. And you know why? Di root of self-love still dey alive inside dem, and na why dem get fear wey don bend from wetin right and wey be like slave own. Because dem dey fear to lose their position, their worldly property, or their office as prelate, dem no dey correct people. Instead, dem dey act like blind people, because dem no dey see di true way wey dem fit take keep their position. If only dem fit see say na through justice wey holy dem go fit keep am! But dem no dey see am, because dem no get light. But as dem dey think say dem fit preserve their position through injustice, dem no dey rebuke di faults of people under dem. Their own self-love wey follow di desires of their senses, or their desire to be lord and prelate, dey deceive dem. Dem no dey correct di faults wey dem suppose correct for other people, because dem get di same faults or even worse ones. Dem know say dem too dey guilty, and because of this, dem lose all zeal and confidence. Fear wey be like slave own don chain dem, so dem dey pretend say dem no see. And even when dem see, dem no dey correct; instead, dem allow sweet words of flattery and plenty gifts to tie dem down, and na dem themselves dey find excuse so that dem no go punish di guilty people. For people like these, di words wey My Truth talk don come true: ‘These people na blind people and leaders of blind people, and if blind person lead blind person, both of dem go fall inside ditch.’ My dear ministers wey I tell you about, wey get di qualities and nature of di sun, no act like that, and dem no dey act like that now either (if any still dey now). And dem truly be suns, as I don tell you, because darkness of sin or ignorance no dey inside dem, because dem dey follow di teaching of My Truth. Dem no lukewarm, because dem dey burn inside di furnace of My love, and because dem no dey value di greatness, positions and pleasures of di world. Dem no dey fear to correct, because person wey no desire to be lord or prelate no go fear to lose di office, and e go rebuke with courage. And person wey im conscience no dey accuse am of guilt no dey fear.
“And so, this pearl of justice no lose im shine inside di people wey I anoint, My Christ dem (wey I don tell you about). Instead, e shine bright inside dem, and na why dem choose to accept poverty and, with deep humility, seek to be lowly and of no account. Dem no worry about mockery or wicked acts against dem, or di way people dey spoil their name, or insult, or disgrace, or pain, or torment.
“People curse dem, but dem bless people, and with true patience, dem carry theirself like angels for this earth—not by their nature, but because of their ministry and the grace wey pass human nature wey dem receive to give people the Body and Blood of My only-begotten Son. And truly, dem be angels. Because, just as the angel wey I give you to guard you dey bring holy and good inspirations to you, na so these ministers be angels, and na My goodness give dem to be guardians. So dem always keep their eye on the people wey dey under dem, like real guardian angels. Dem dey inspire holy and good thoughts for their hearts, and dem dey offer sweet desires wey full of love before Me for their sake, with prayer wey no dey stop, with wetin dem teach through their words, and with the example of their life. So you see say dem be angels wey My burning love place like lamps inside the mystical body of the holy Church, to guard you, so that una wey blind go get guides wey go lead una enter the way of truth. Dem dey give una good inspirations, with prayers, the example of their life, and teaching, as I don talk. See the great humility wey dem use lead the people under dem and talk with dem! See the great hope and living faith wey dem get, wey make dem generously share the property of the holy Church give poor people, without fear or worry say the material things wey dem and the people under dem get fit reduce. And dem hardly pay attention to wetin dem really get duty to do—that is, to share from the material things for their own needs too, as dem sef be poor people inside the Church. Dem no keep anything, and after dem die, no money remain at all. Some even leave debt for the Church because of wetin dem do for poor people. Na because their love wide well-well, and because of the hope wey dem place for My Providence, wey make dem no get slave-like fear say anything go reduce for dem, whether na spiritual things or things of this world.
“The sign say person wey I create place im hope for Me and no be for imself, na say e no dey fear with slave-like fear. Na people wey place their hope for theirself dey fear; dem dey fear even their own shadow, and dey worry say sky and earth fit disappear before their eyes. With this kind fear, and the hope wey dem wrongly put for their own small knowledge, dem dey spend so much time for miserable worry to gather and keep things of this world, so tey dem turn their back on spiritual things and no care about dem. But these miserable, faithless and proud people no dey consider say na only Me dey provide everything wey soul and body need, and say na according to the measure of hope wey the people I create put for Me, My providence go reach dem. These miserable people wey dey presume too much no dey consider say na Me be the One wey dey exist, and dem be those wey no get existence from theirself, and say na from My Goodness dem receive their existence and every other grace wey join am. So the work of person wey dey watch over the city fit count as work wey waste, if no be Me dey guard am. All im work go waste if e think say na im labour or worry go keep am safe, because na only Me dey keep am safe. Na true say I want make una use the existence wey una get, and put the graces wey I don give una to work, to live good and holy life, as una use the free will wey I give una, with the light of reason. Because even though I create una without una help, I no go save una without una help. I love una before una begin exist, and those My beloved people see and know this. So dem love Me with love wey mouth no fit describe, and through their love, dem put so much hope for Me that dem no fear anything. Sylvester no fear when e stand before Emperor Constantine to argue with those twelve Jews in front of the whole crowd. Instead, with living faith, e believe say since I dey for im side, nobody fit stand against am. Na so all the others too lose every fear wey dem get, because dem no dey alone; dem get company. As dem dey enjoy love, dem dey inside Me, and na from Me dem receive the light of the wisdom of My only-begotten Son. Na from Me dem receive the ability to stand strong and mighty against the rulers and tyrants of the world, and na from Me dem get the fire of the Holy Spirit, as dem share for the gentleness and burning love of that Spirit.
“This love bin dey, and e still dey, as companion for anybody wey want am, together with the light of faith, hope, strong mind, true patience and perseverance wey go last reach death. So you see say, because dem no dey alone but dem get companion, dem no fear anything. Na only person wey feel say e dey alone, wey put e hope for e own self, and wey no get this loving affection, dey fear and dey afraid of every small thing, because na only am dey without Me, wey dey give the highest security to the soul wey get Me through loving affection. And those glorious people, My beloved ones, experience all this fully, because nothing fit harm their souls; instead, na dem fit harm people and devils, wey many times remain bound by the virtue and power wey I give My servants over dem. This na because I answer the love, faith and hope wey dem place for Me. Your tongue no go fit tell all their virtues, and the eye of your understanding no go fit see the fruit wey dem dey receive for everlasting life, wey everybody wey follow their footsteps go receive too. Dem be like precious stones, and na so dem stand for My presence, because I don receive their work and poverty, and the light wey dem spread together with the sweet smell of virtues inside the mystical body of the holy Church. And for eternal life, I don place dem for the highest dignity, and dem dey receive blessing and glory before Me, because dem show example of honourable and holy life, and with light dem administer the Light of the Body and Blood of My only-begotten Son, and all the Sacraments. And I love these My anointed ones and ministers in one special way, because of the dignity wey I place inside dem, and because dem no hide this Treasure wey I put for their hands through carelessness and ignorance. Instead, dem recognise say e come from Me, and dem use am with care and deep humility, with true and real virtues. And because I place dem for such high dignity for the salvation of souls, like good shepherds, dem no ever rest from bringing the sheep enter the fold of the holy Church. Even out of love and hunger for souls, dem give themselves to death, so dem fit rescue those souls from the devil hand. Dem make themselves weak with those wey weak, so that despair no go overcome those people; and to give dem more courage to reveal their weakness, many times dem go show say dem understand their weakness and talk say, ‘Me too, I dey weak with una.’ Dem cry with those wey dey cry, and rejoice with those wey dey rejoice. Na so dem sabi give everybody the nourishment wey e need with gentleness, keeping the good people for goodness and rejoicing for their virtues. Envy no dey chop their heart; instead, their heart open wide with love for their neighbours and those wey dey under dem. Dem draw the people wey never perfect comot from their imperfection, as dem themselves become imperfect and weak with dem, as I tell you, with true and holy compassion. Dem correct dem and give dem penance for the sins wey dem commit — and out of love, dem bear this penance together with dem. Because of love, those wey give the penance bear more pain than those wey receive am. Some even do the penance themselves, especially when dem see say e appear very difficult for the person wey receive the penance. So, through that act, the difficulty turn to sweetness.
“Oh! My beloved ones, though dem be prelates, dem make themselves people wey dey under authority; though dem be masters, dem make themselves servants; though dem dey whole, without weakness and the leprosy of mortal sin, dem make themselves weak. Though dem strong, dem make themselves weak; with the foolish and simple people, dem show themselves as simple people, and with the small people, dem make themselves people wey no get importance. And so, with love, dem sabi how to become all things to all people, and give each person the nourishment wey e need. Wetin make dem do like this? Na the hunger and desire for My honour and the salvation of souls wey grow inside dem through Me. Dem run go feed on am for the table of the holy Cross, without running from or refusing any work. Instead, with zeal for souls, for the good of the holy Church and for the spread of the faith, dem put themselves among the thorns of suffering, and face every danger with true patience, offering incense wey get sweet smell from their earnest desires and their humble prayers wey no dey stop. With tears and sweat, dem anoint their neighbour wounds, that is, the wounds of the guilt of mortal sin. These wounds heal completely when the person receive, with humility, the ointment wey dem make like this.”
Small repetition of the chapter wey come before this one; and about the reverence wey people suppose show priests, whether dem good or bad.
“My daughter wey I love so much, I don show you small example of di great goodness of good priests (because wetin I don show you na only small example of how great dat goodness really be), and I don tell you about di dignity wey I don give them, as I don choose them to be My ministers. Because of dis dignity and authority, I no want make people wey no be clergy punish them because of any fault for their personal life, because people wey punish them dey offend Me badly. But I want make people wey no be clergy give them di reverence wey dem suppose get, no be for their own sake, as I don talk, but for My sake, because of di authority wey I don give them. So, dis reverence no suppose ever reduce for priests wey their virtue dey grow weak, just as e no suppose reduce for those priests wey get virtue, wey I don tell you about their goodness; because I don appoint all of them alike as ministers of di Sun — dat na, of di Body and Blood of My Son, and of di other Sacraments.
“Dis dignity belong to both di good ones and di bad ones alike — all of them get di Sun to administer, as I don talk, and priests wey dey perfect dey inside light themselves. Dat mean say dem dey give their neighbours light and warmth through their love. And with dis warmth, dem dey make virtues grow and bear fruit inside di souls of di people wey dey under their care. I don appoint them to truly be una guardian angels, to protect una; to put good thoughts for una hearts through their holy prayers, and to teach una My doctrine as e dey show for di mirror of their life, and to serve una by administering di holy Sacraments to una. Na so dem dey serve una, watch over una, and put good and holy thoughts for una minds, just as angel dey do.
“So, make una see how, apart from the dignity wey I don give dem, dem deserve love when good character still dey beautify dem, as e be for those wey I tell una about. All of dem get duty and obligation to get this good character. Make una still see the great reverence wey una suppose get for dem, because dem na My children wey I love, and through their good character, each one dey shine like sun inside the mystical body of the holy Church. Every person wey get good character deserve love, and these ones deserve am even more because of the ministry wey I don put for their hand. So una suppose love dem because of the power and dignity of the Sacrament, and because of that same power and dignity, una suppose hate the faults of those wey dey live miserable life inside sin. But make una no use that one appoint unaselves as their judges. I forbid that one, because dem na My Christs, and una suppose love and reverence the authority wey I don give dem. Una know well say if person wey dirty and dress anyhow bring una great treasure wey give una life, una no go hate the person wey carry am come, no matter how e dirty or how e cloth tear, because of una love for the treasure and for the lord wey send am to una. The condition wey the person dey go truly displease una, and because of una love for im master, una go really want make dem clean am and dress am well. Na this be una duty according to wetin love of God and neighbour demand. Na so I want make una behave towards priests wey no dey live as dem suppose. Dem dirty, and dem wear clothes wey bad character don tear because dem don separate themselves from My love, but dem bring una great Treasures — that is, the Sacraments of the holy Church — wey una dey receive the life of grace from, when una receive Them worthily (despite the great faults wey fit dey for the priests), because of una love for Me, the Eternal God, wey send dem to una, and because of una love for that life of grace wey una receive from the great treasure. Through this treasure, dem dey minister to una God complete and Man complete, that is, the Body and Blood of My Son wey dey united with My Divine nature. Their sins suppose truly displease una, and una suppose hate those sins, and use love and holy prayer try to clothe dem again, as una dey use una tears wash their dirt comot — that is, make una bring dem before Me with tears and strong desire, so that, in My goodness, I fit clothe dem again with the garment of love of God and neighbour. Make una know well say I want give dem grace, if only dem go make themselves ready to receive am, and una go pray for am; because no be My will say dem go dey minister the Sun to una while dem themselves dey inside darkness, or say dem go dey without the garment of good character, dey live dirty life of dishonour. Instead, I don give dem to una and appoint dem to be angels and suns for earth, as I don talk. Since no be My will make dem dey this condition, una suppose pray for dem, no be to judge dem; leave their judgment for Me. And I, as una prayers move Me, go show dem mercy if only dem go receive am. But if dem no correct their life, their dignity go cause their ruin. Because if dem no accept My mercy wey wide so, I, the Supreme Judge, go condemn dem with judgment wey terrible when dem reach their final hour, and dem go send dem go the fire wey no dey end.”
About the difference between the death of man wey dey righteous and the death of sinner, and first, about the death of man wey dey righteous.
“As I don tell you how the world and the devils dey accuse these miserable people, and na true I talk, I want explain this matter to you more (so that you go get more compassion for these poor miserable people). I go tell you how the struggles inside the soul of person wey dey live right take different from those of sinner, how their deaths take different, and how the peace wey person wey dey live right get for death dey plenty or small according to how perfect im soul be. Because I want make you know say all the suffering wey creatures wey get sense to reason dey endure depend on wetin dem want, because if wetin dem want agree with wetin I want, dem no go suffer at all. No be say dem no go get hard work because of this, but na because hard work no dey cause suffering for person wey willingly and gladly endure am, as e know say na My will arrange am. People like these dey fight against the world, the Devil, and the desires of their own body through holy hatred for their own self. Na why, when dem reach the point of death, dem dey die with peace, because dem don defeat their enemies during their life. The world no fit accuse this kind person, because e see through the world’s deception and so e reject the world with all the pleasure wey dey inside am. The weakness wey come from im bodily desires and im body no dey accuse am, because e use the rein of reason tie the desires of im body like slave, and e discipline im flesh with penance, with keeping vigil, and with humble prayer wey no dey stop. E kill wetin im bodily senses want through hatred and dislike for vice, and through love for virtue. E don completely lose all the tender attachment wey e get for im body. Na this tender attachment and love between soul and body dey make death look difficult, and na because of am human beings naturally dey fear death. But as the virtue of person wey dey live right and wey perfect pass wetin nature fit do, e dey quench im natural fear and overcome am with holy hatred for im own self and desire to reach im final goal. So im natural tender attachment no fit fight against am, and im conscience remain for peace. This na because, throughout im life, im conscience guard am well, dey warn am when enemies dey come attack the city of im soul, like guard dog wey stand for door and, when e see enemies, e dey bark to warn the guards. Na so the dog of conscience dey warn reason wey stand as watchman, and reason together with the freedom to choose dey use the light of understanding know whether the stranger na friend or enemy. For friend, that is, virtue and holy thoughts, e give im love with gladness, and e receive and use them with great care. For enemy, that is, vice and wicked thoughts, e give hatred and displeasure. And with the knife of hatred for im own self and love for Me, with the light of reason and the hand of im freedom to choose, e strike im enemies. So, for the point of death, im conscience, wey don be faithful guard, no dey torment am but remain for peace.
“Na true say soul wey dey live right dey rebuke im own self because of humility, and because for the moment of death e understand better the value of time and of the precious jewels of virtue. E dey feel say e hardly use im time well. But this pain no be the kind wey dey torment; instead, e dey bring benefit, because e dey make the soul, wey don gather im thoughts within im own self, throw im own self down before the Blood of the humble Lamb wey no get stain, My Son. Person wey dey live right no dey turn im head to admire im past virtues, because e no fit and e no want put im hope for im own virtues, but only for the Blood where e don find mercy. And as e live dey remember that Blood, na so for death that same Blood dey fill am like wine and cover am completely. How e take be say the devils no fit accuse am of sin? Na because during im life, e use wisdom defeat their wickedness. Still, dem dey gather round am to see whether dem fit gain anything, and dem dey appear for terrible shapes to frighten am with their horrible appearance and many different frightening visions. But because the poison of sin no dey inside im soul, their appearance no dey cause am terror or fear, as e for do to another person wey live wicked life for the world. Na why, when the devils see say the soul don enter into the Blood with burning love, dem no fit bear to look am. Instead, dem stand far away dey shoot their arrows. But their attack and their shouting no fit harm that soul, wey don already dey begin taste eternal life, as I tell you for another place. Because with the eye of understanding, wey the pupil of holy faith don give light, the soul dey see Me, the Good wey no get limit and wey dey forever. Na Me the soul dey hope to gain through grace, no be as something wey dem owe am, but through the merit of Jesus Christ My Son.
“Na so, as di soul open di arms of hope and hold Him with di hands of love, e be like say e don enter His possession even before e really do so, for di way wey I don tell you for another place. As e pass suddenly, completely covered inside di Blood, through di narrow door of di Word, e reach Me, di Okun Wey Get Peace. Because di okun and di door join together. Me and di Truth, My only-begotten Son, na one and di same. See di joy wey this kind soul dey receive as e see say e don reach this point so sweetly, because for Truth, e dey taste di happiness wey angels get by their nature! All those wey pass for this sweet way dey receive this joy, but My ministers wey I tell you about, wey live like angels, dey receive am far more, because for this life, dem live with greater knowledge and greater hunger for di salvation of souls. I no dey talk only about di light of virtue wey everybody fit get generally, but about di supernatural light wey these men get on top di light of virtuous life; that is, di light of holy knowledge. Through this knowledge, dem know My Truth more, and person wey know more dey love Me more, and person wey love Me more dey receive more. Dem dey measure your reward according to how much your love be, and if you ask Me whether person wey no get this knowledge fit reach this love, I go answer, yes, e possible make e reach am. But wetin happen for one person case no dey become general law, and I always dey talk to you about how things generally be.
“Dem still dey receive greater dignity because of their priesthood, because dem personally don receive di office to dey chop souls for My honour. Because just as everybody get di duty to remain for love with im neighbour, na so dem give these ones di office to administer di Blood and to govern souls.
“So if dem do this work with care and with love for virtue, dem dey receive more than others, as I don talk. Oh! See how happy their souls dey be when dem reach di final moment of death! Because dem don defend and preach di faith to their neighbour. Dem don make this faith become part of their very bone marrow, and with am, dem dey see their place of rest inside Me. Di hope wey dem take live, as dem trust My providence and drop all trust for themselves, now dey make dem raise their confidence towards Me with great delight. Dem no put hope for their own knowledge; and as dem no put hope for themselves, dem no give any fellow creature or anything wey dem create di kind love wey pass wetin e suppose get. Dem live for poverty wey dem choose by themselves. Their heart na container of love, and their burning love write My name for am. Dem show this heart to their neighbour through di example of their good and holy life and through di teaching of their words. This heart then rise and hold Me, wey be im final Goal, with love wey mouth no fit describe, as e return to Me di pearl of justice wey e always carry for im front, as e dey do justice to everybody and, with wise judgment, give each person wetin belong to am. Na so this person dey give Me di justice wey belong to Me with true humility, and dey give glory and praise to My Name, because e acknowledge say na from Me di grace come wey make am fit run im race with pure and holy conscience. But e dey vex with imself, as e judge say e no worthy to receive this kind grace.
“Im conscience dey give Me good testimony about am, and with justice I dey give am di crown of justice, wey dem decorate with di pearls of virtues — that is, di fruit wey love don draw from di virtues. Oh, angel for earth! You dey happy because you no fail to thank Me for di good things wey you receive from Me, and you no neglect your duty or remain without knowledge. Instead, you carefully open your eye through di true light and keep am on di people wey dey under your care. You follow di teaching of di Good Shepherd, sweet Christ Jesus, My only-begotten Son, faithfully and with courage. Na so you really dey pass now through Him, di Door, as His blood wash you and completely cover you, together with your flock of lambs. Through your holy teaching and example, you don bring many of dem to eternal life, and you don leave many behind you for a state of grace.
“Oh, My daughter wey I love so much! If people like these see devils, e no fit harm them, because dem dey see Me through faith and hold on to Me with love; the darkness and the terrible appearance of the demons no dey trouble them or make them fear at all, because the poison of sin no dey inside them. Dem no get fear like slaves, but na holy fear dem get. Na why dem no dey fear the demon deception, because with light wey pass wetin human nature fit give and with the light of Holy Scripture, dem know the demons for wetin dem be, so the demons no fit bring darkness or trouble their minds. Na so dem dey pass in glory, as dem don bathe inside the blood, with hunger for the salvation of souls, and with love for their neighbour wey dey burn like fire. Dem don pass through the door of the word and enter inside Me; and through My goodness, I put each one for im own place, and I measure out the affection of love for each one according to the measure wey e don give Me.”
About the death of sinners, and the pains wey dem dey suffer for the hour of death.
“My daughter wey I love so much, the end of these other poor miserable people wey dey inside great misery, as I don tell you, no fine like that. Their death terrible and dark well well! Because for the moment of death, as I tell you, the Devil dey accuse them with great terror and darkness, as e dey show im face. You know say this face horrible so tey the person go rather choose any pain wey person fit suffer for this world than to see am; and the Devil dey make the sting of im conscience fresh and sharp so tey e dey bite am terribly. The pleasures wey no follow right order and the desires of the flesh wey e allow to rule over im reason dey accuse am and make am miserable, because na then e dey know the truth wey e no know before, and im error dey bring am great confusion.
“For im life, e no live faithful to Me — love for im own self don cover the pupil of the eye of the most holy faith — na why the Devil dey torment am with lack of faith, so that e go lose all hope. Oh! This battle hard for them well well, because e meet them without weapon, without the armour of affection and love for God and neighbour; because, as members of the Devil, dem don lose all of am. Na why dem no get light wey pass wetin human nature fit give, and dem no get the light of knowledge either, because dem no understand am; the horns of their pride no let them understand the sweetness wey dey inside the marrow of that knowledge. Na why now, for this great battle, dem no know wetin to do. Hope no dey nourish them, because dem no put their hope in Me, or in the Blood wey I make them ministers of, but na only for themselves, and for the high positions and pleasures of the world. And this miserable person wey get flesh and blood no see say dem dey count all these things against am with interest, and say as person wey owe debt, e go need to give Me account; now e see say dem don strip am bare and e no get any virtue, and any side wey e turn, na only blame e dey hear, with great confusion. The injustice wey e practise for im life dey accuse am for im conscience, so e no get boldness to ask for anything apart from justice. “And I dey tell you say that shame and confusion great so tey, unless dem don form the habit for their life to dey hope in My mercy, that is, unless dem don drink the milk of mercy (although because of their sins, this na great presumption, because you no fit truly talk say person wey dey use the arm of My mercy to strike Me get hope in mercy; instead, na presumption e get), no one among them go escape losing all hope, and with this loss of hope, dem go end up with the Devil for eternal damnation.
“But when e reach the point of death, and e recognize im sin, holy confession don remove the load from im conscience, and e don drop im overconfidence, so that e no go offend again, mercy still remain, and with this mercy, if e want, e fit hold on to hope. Na wetin Mercy dey do be this: e dey make them get hope inside am throughout their life. But I no give them this hope so that dem go use My mercy as reason to offend Me; instead, na so that dem go grow for love for God and their neighbour, and for how dem dey think about My goodness. But dem dey do the opposite, because dem dey offend Me with the hope wey dem get for My mercy. Even so, I still dey keep them inside this hope, so that for the last moment, dem go get something to hold on to, and through this, dem no go lose heart because of the condemnation wey dem receive, come lose all hope; because this last sin of losing all hope dey displease Me far more, and e dey harm them far more than all the other sins wey dem don commit. Na why this sin dey more dangerous for them and dey displease Me more be this: dem dey commit other sins because of some pleasure wey their body dey seek, and sometimes dem dey feel sorrow for those sins. If dem feel sorrow for the right way, their sorrow go bring mercy to them. But no be weakness of una human nature dey push una to lose all hope, because no pleasure dey inside am; na only suffering wey person no fit bear dey there. Person wey lose all hope dey look down on My mercy, as if im sin big pass mercy and goodness. So, if person fall into this sin, e no dey repent, and e no truly dey feel sorrow as e suppose for the offence wey e commit against Me. E dey feel sorrow because of wetin e imself don lose, but no be because of the offence wey e commit against Me, and na why e dey receive eternal damnation. So, see how na this sin alone dey lead am go hell, where dem dey punish am for this sin and all the other sins wey e don commit. But if e for feel sorrow and repent for the offence wey e commit against Me, and put im hope for My mercy, e for find mercy. Because, as I don tell you, My mercy big pass all the sins wey any creature fit commit, so much that nothing fit compare them. Na why e dey displease Me greatly when dem think say their sins big pass My mercy.
“To lose all hope na that sin wey dem no dey forgive either for here or for the life wey dey come. Na because losing all hope dey displease Me so much make I want them to get hope for My mercy at the point of death, even if their life don scatter and full of wickedness. Na why, throughout their life, I dey use this sweet trick with them, dey make them get strong hope for My mercy. Because when dem don nourish themselves with this hope and dem reach death, dem no go too ready to abandon am because of the severe condemnation wey dem receive, as dem for do if dem no for nourish themselves like this.
“Na the fire and the depth of My love wey nobody fit measure dey give them all this. But because dem don use am inside the darkness of love for only themselves, where all their sins come from, dem never truly know am. Instead, as dem turn their affection towards the sweetness of My mercy, dem dey think about am with great overconfidence. And na another thing wey their conscience, wey appear for the likeness of the Devil, dey take rebuke them be this: dem suppose use the time and the wideness of My mercy wey dem put their hope in, to love God and their neighbour and to love virtue. Dem suppose spend that time wey I give them out of love to live holy life. But with all their time and their great hope for My mercy, dem do nothing except to offend Me for one miserable way. Oh! You wey blind pass blind people! You don hide your pearl and your talent wey I put for your hands so that you go use am gain more. But because of your overconfidence, you no gree do My will. Instead, you hide am under the ground of love for yourself wey no dey proper order, and now na the fruit of death e dey produce for you.
“Your misery no hide from you again now, because the worm of your conscience no dey sleep again, but e dey bite you from inside. The devils dey shout and dey give you the reward wey dem dey always give their servants, that is, confusion and condemnation. Dem want make you lose all hope, so that when death reach, you no go fit escape from their hands. Na why dem dey try confuse you, so that later, when you dey with dem, dem go give you your share of wetin belong to dem. Oh, you wey dey this miserable condition! The dignity wey I give you, you now dey see am as e dey shine the way e really be, and you know, to your shame, say you don hold and use the property of holy Church inside this darkness of guilt, so tey you see yourself as thief, as person wey owe debt, wey suppose pay wetin e owe the poor and holy Church. Then your conscience dey show you say you don spend the money on women wey everybody know say dem dey sell their body for sex, and you don use am raise your children and make your relations rich, and you don waste am on to chop pass measure, on plenty silver vessels and on other things wey you take decorate your house. But na poverty wey you choose with your own free will you suppose live inside.
“Your conscience dey show you the Divine Office wey you neglect, wey make you fall into the guilt of mortal sin, and how, even when you use your mouth recite am, your heart dey far from Me. Your conscience still dey show you the people wey dey under your care, that is, the love and strong desire wey you suppose get to nourish dem for virtuous life, give dem the example of your own life, and correct dem with the hand of mercy and the rod of justice. And because na the opposite you do, your conscience and the horrible likeness of the Devil dey rebuke you.
“And if, as prelate, you don give office of prelate or any work to care for souls to one of the people wey dey under you in a way wey no just, that is, you no consider who you dey give am to and how you dey give am, the Devil go still put this one before your conscience. Because you suppose give am, no be because of sweet words, or to please creatures, or because of gifts, but only because of virtue, My honour and the salvation of souls. And since you no do so, you dey receive rebuke. To make your pain and confusion greater, wetin you don do wey you no suppose do, and wetin you suppose do wey you no do, dey before your conscience and the light of your understanding.
“I want make you know, My dearest daughter, say person dey see whiteness better when dem put am for black background, and blackness for white background, pass when dem separate dem. Na so e be for these people wey dey miserable, for these ones in particular and for all the others in general. Because for the time of death, when the soul begin see the sufferings wey dey await am, and the righteous person begin see the blessed happiness wey dey await am, the wicked person go see the evil life wey e don live. No need dey for anybody to remind am of the sins wey e don commit, because na im conscience dey put dem before am, together with the virtues wey e suppose practise. Why the virtues? To make im shame greater. Because when dem put vice for background of virtue, person go know the vice better because of the virtue. And the better e know im sin, the greater im shame go be. As e compare virtue with im sin, e go know better how perfect virtue be, and na why e go grieve more, because e see say no virtue at all dey im own life. And I want make you know say, inside this knowledge of virtue and vice wey dying sinners get, dem dey see very clearly the good wey dey follow the virtue of a righteous person, and the pain wey dey come upon person wey don remain inside the darkness of mortal sin. No be so that e go lose all hope I dey give am this knowledge, but so that e go know himself fully and feel shame for im sins, with hope, so that with that pain and knowledge, e go fit make amends for im sins and calm My anger, as e dey humbly beg for My mercy. Through this, the virtuous woman dey grow for joy and for knowledge of My love, because na Me, no be himself, e dey give the credit for the grace to follow virtue according to the teaching of My truth. Na why e dey rejoice greatly in Me, with this knowledge wey true light don shine upon, and e dey taste and receive the sweet fulfilment of im life for the way wey I don tell you for another place. So the one, that is, the righteous person wey don live with burning love for God and neighbour, dey rejoice greatly with joy, while the wicked person dey inside darkness and confusion with sorrow.
“For person wey dey live righteous life, when Devil appear and the person see am, e no dey cause the person any harm or fear, because na only sin fit cause am fear and harm; but people wey don spend their life for loose sexual living and plenty sins dey receive both harm and fear when devils appear. True-true, dem no go suffer the harm of despair if dem no choose am, but dem go suffer condemnation, the fresh torment of the worm of conscience, and fear and terror because of the devils’ horrible appearance. See now, My dearest daughter, how the suffering and the battle of death for righteous person differ from the one for sinner, and how their end different.
“I don show the eye of your understanding one very small part of wetin dey happen. And wetin I don show you about the suffering of one and the happiness of the other small so much, compared with wetin dem really be, that e be almost nothing. See how human beings blind reach, especially these ministers, because the more dem don receive from Me, and the more light dem don get from Holy Scripture, the greater their duties be, and the more unbearable shame dem go suffer because dem no fulfil those duties. The more dem know Holy Scripture during their life, the clearer dem go know the great sins wey dem don commit when dem dey die, and their torment go pass other people own, just as good people dey receive higher place of honour. Their fate na the same as the false Christian own, wey dem put for Hell with greater torment than pagan, because e get the light of faith but e reject am, while the pagan never get am.
“So, these miserable people go receive more punishment than other Christians for the same sin, because of the ministry wey I entrust to dem, as I appoint dem to administer the sun of the holy Sacrament, and because dem get the light of knowledge to fit discern the truth for themselves and for others, if dem choose to. Na why e just for dem to receive greater pains. But these miserable people no know this, because if dem even think about their condition at all, dem no go enter this kind misery. Instead, dem go be wetin dem suppose be but wey dem no be. For na so the whole world don become corrupt, and because of their state, their guilt far pass the guilt of people wey no be clergy. With their stink, dem dey stain the face of their soul, corrupt the people under their care, and suck the blood from My bride, wey be the holy Church. So through these sins, dem dey make her pale, because dem turn the love and charity wey dem suppose get for this divine bride towards themselves. Dem no dey think of anything apart from how to strip her for their own gain, as dem dey seize high offices for Church and plenty property, when na souls dem suppose dey seek. Because of their evil life, people wey no be clergy come dey disrespect and disobey the holy Church. But this no mean say dem suppose do so because of that, or say the sins of My ministers excuse their own sins.”
How this soul wey dey serve God with devotion praise and thank GOD, and pray for the Holy Church.
Then dis soul, like person wey don drunk, wey dey suffer torment and dey burn with love, with heart wey deep bitterness don wound, turn to di Goodness wey Dey Above All and wey Dey Forever, and talk: “Oh! God wey Dey Forever! Oh! Light wey pass every oda light, wey all light dey come from! Oh! Fire wey pass every fire, because na only You be di Fire wey dey burn without destroying, and wey dey burn finish all di sin and love of self wey dey inside di soul. You no dey make di soul suffer, but You dey nourish am with love wey nothing fit satisfy. Even though di soul don full, e never get enough, but e dey always long for You. Di more e get You, di more e dey seek You — and di more e long for You, di more e dey find You and taste You — Fire wey Dey Above All and wey Dey Forever, Love wey No Get Bottom. Oh! Good wey Dey Above All and wey Dey Forever, wetin move You, God wey No Get Limit, to shine di light of Your Truth on me, Your creature wey get limit? Na You, di same Fire of Love, be di cause, because na always love move You and still dey move You to create us for Your image and likeness, and to show us mercy, as You dey give grace wey nobody fit measure and wey no get limit to Your creatures wey get sense to reason. Oh! Goodness wey pass all goodness! Na only You be di One wey Good Pass All, yet You give di Word, Your only-begotten Son, to come dey with us wey dirty and full of darkness. Wetin cause dis? Na love. Because You love us before we come exist. Oh! Good! Oh! Greatness wey Dey Forever! You make Yourself low and small so that human being go become great. Anywhere I turn, na only di love wey no get bottom and di fire of Your love I dey find. And person wey wretched like me fit pay You back for di grace and di burning love wey You don show and still dey show especially to me with love wey dey burn so much, beyond di general love and di love wey You dey show all Your creatures? No, but na only You, Father wey sweet well-well and full of love, go thank Yourself for my sake. Dat na to say, na di affection of Your love itself go give You thanks, because na me be di one wey no be anything. And if I talk as if I be anything by myself, I go dey lie against my own self, and I go be daughter of di Devil wey dey lie, because na him be di father of lies, and na only You be di One wey Dey. And na from You I get my existence and every oda grace wey You don give me. You dey give dem to me because of love, no be because You owe me.”
“Oh! Father wey Sweet Pass All, when di whole human race lie down sick because of Adam sin, You send Doctor to dem, di Word wey sweet and full of love — Your Son. And now, when I lie down weak with di sickness of neglect and plenty ignorance, You, Doctor wey Sweet and dey Soothe Pass All, God wey Dey Forever, don give me medicine wey dey soothe, wey sweet and bitter, so that I go heal and rise from my weakness. You don soothe me because You don show Yourself to me with Your love and gentleness, You wey Sweet Pass All Sweetness. You don use di light of di faith wey holy pass all shine for di eye of my understanding. With dis light, as e please You to show am to me, I don know how excellent di grace wey You give di human race be, as You dey give dem di whole God-Man inside di mystical body of di holy Church. And I don know di dignity of Your ministers wey You appoint to give You to us. I bin want make You fulfil di promise wey You make to me, and You give much more, even more than wetin I know how to ask for. So I truly know say human heart no know how to ask or long for as much as You fit give. Na so I see say na You be di Good wey Dey Above All and wey Dey Forever, and na we be di ones wey no be anything. And because You no get limit, and we get limit, You dey give wetin Your creature wey get sense to reason no fit long for enough; because di soul no fit long for am as e really be, or for di way wey You fit and want take satisfy di soul, as You dey fill am with things wey e no ask You for. Apart from dat, I don receive light from Your Greatness and Love, through di love wey You get for di whole human race, and especially for di ones wey You anoint, wey suppose be angels for earth for dis life. You don show me di virtue and blessedness of dese Your anointed ones wey live like lamps wey dey burn, as dem dey shine with di Pearl of Justice inside di holy Church. And as I compare dem with dese ones, I don understand better di sins of those wey dey live wretched life. Because of dis, deep sorrow don fill me because of how dem offend You and di harm wey dem do di whole world, because dem dey harm di world, as dem be mirrors of sin when dem suppose be mirrors of virtue. And because You don show me dia wickedness and di sorrow wey e dey cause You — me, wretched person wey be di cause and instrument of plenty sins — I don sink inside grief wey I no fit bear.”
“You, oh! Love wey nobody fit measure, You don show me this, as You give me medicine wey sweet and bitter, so that I fit comot completely from the sickness of my lack of knowledge and my carelessness, and turn to You with strong desire wey full of care and wey no let me rest. As I come know myself, Your goodness, and the offences wey all kinds of people dey commit against You, make I fit cry tears like river over my wretched self and over those wey don die because of the miserable life wey dem dey live. Na the knowledge of Your goodness wey no get end go bring these tears. Because of this, oh! Papa wey dey forever, Fire of Love wey mouth no fit describe, I no want make my heart ever tire, or make my eyes lose their strength because of tears, as I dey desire Your honour and the salvation of souls. But I dey beg You, by Your grace, make my eyes be like two streams of water wey dey flow from You, the Sea wey get peace. Thank You, thank You, oh! Papa, because You don give me wetin I ask You and wetin I no even know or ask for. As You give me things wey make me grieve like this, You don invite me to bring sweet desires wey full of love and longing before You, with humble prayer wey no dey stop. Now I dey beg You make You show mercy to the world and to the holy Church. I dey pray make You fulfil wetin You move me to ask You. Ah! My soul wretched and full of sorrow, and na the cause of all these evils. No delay Your plans of mercy for the world again, but come down and fulfil wetin Your servants dey desire.
“Ah, my sorrow! You dey make dem cry out so that You go hear their voices! Your truth tell us make we cry out, and we go get answer; make we knock, and dem go open for us; make we beg, and dem go give us. Oh! Papa wey dey forever, Your servants dey cry out to Your mercy; so, answer dem.
“I know well say mercy na part of who You be, so You no fit destroy am or refuse to give am to anybody wey ask for am. Your servants dey knock for the door of Your truth, because inside the truth of Your only-begotten Son, dem know the love wey You get for human beings, wey mouth no fit describe. Because of this, the fire of Your love no suppose refuse, and no fit refuse, to open for the person wey continue to knock without giving up. So open, unlock, and break the hard hearts of the people wey You create, no be because of dem wey no dey knock, but because of Your goodness wey no get end, and because of Your love for Your servants wey dey knock for Your door on their behalf. Papa wey dey forever, grant the prayer of those wey, as You dey see, stand for the door of Your truth and dey pray. Wetin dem dey pray for? Because na with the Blood of this door — Your truth — You don wash away our wickedness and destroy the stain of Adam’s sin. The Blood na our own, because You don make am the bath wey dey wash us, so You no fit deny am to anybody wey truly ask for am. So give the people wey You create the fruit of Your Blood. Put the price of Your Son blood for the scale, so that the devils of hell no go carry Your lambs away. You na the Good Shepherd wey, to fulfil Your obedience, lay down His life for Your lambs, and make a bath of His Blood for us.
“Na dat Blood Your servants wey hunger dey catch dey beg You for, for dis door. Dem dey use am beg You make You show di world mercy, and make Your holy Church bloom with flowers wey get sweet scent—pastors wey good and holy, wey their sweet scent go quench di stink of di rotten flowers of sin. Eternal Father, You don talk say, because of di love wey You get for Your creatures wey You give sense to reason, and because of di prayers, di many virtues and di work of Your servants, You go show di world mercy, reform di Church, and so give us fresh strength. So, no delay, but turn di eye of Your mercy towards us, because You must first answer us before we fit cry out with di voice of Your mercy. Open di door of Your love wey nobody fit measure, wey You don give us through di door of Your Word. I truly know say You dey open even before we fit knock, because na with di loving affection wey You don give Your servants dem dey knock and cry to You, dey seek Your honour and di salvation of souls. So give dem di bread of life, dat na, di fruit of di Blood of Your only-begotten Son, wey dem dey ask You for, for di praise and glory of My name and di salvation of souls. Because You go get more glory and praise if You save so many creatures, pass if You leave dem make dem remain stubborn inside their hardness of heart. For You, Eternal Father, everything dey possible, and even though You create us without our own help, You no go save us without am. I dey beg You make You force their will, and make dem ready to want wetin dem no want; and na through Your mercy wey no get end I dey ask You dis. You create us from nothing; so now wey we dey exist, show us mercy, and make di vessels wey You create for Your image and likeness new again. Through Your mercy and di Blood of Your Son, sweet Christ Jesus, create dem anew for Grace.”
One Treatise about Obedience
Na here di treatise about obedience begin: first, where person fit find obedience, wetin dey destroy am, di sign wey show say person get am, and wetin dey follow obedience and dey nourish am.
The Father wey High Pass All and wey Dey Forever turn the eye of Im mercy and gentle kindness towards her, and E answer: “Your holy desire and your righteous request, oh! My daughter wey I love well well, deserve make I hear dem. And since na Me be the Truth wey High Pass All, I go keep My word, fulfil the promise wey I make to you, and satisfy your desire. And if you ask Me where person fit find obedience, wetin dey cause person to lose am, and the sign wey show say person get am, My answer be say you go find am complete inside the sweet Word wey full of love, My only-begotten Son. E quick so well to practise this virtue, sotey, to fulfil am, E hurry go face the shameful death of the Cross. Wetin dey destroy obedience? Look at the first man, and you go see wetin destroy the obedience wey I, the Eternal Father, command am to follow. Na pride, wey come from love of self and the desire to please im companion. Na this thing make am lose perfect obedience, give am disobedience instead, take the life of grace from am, and kill im innocence. Because of this, e fall enter impurity and great misery; and no be only am, but the whole human race, as I tell you. The sign wey show say you get this virtue na patience, and impatience na the sign wey show say you no get am. You go see say na so e really be when I talk more to you about this virtue. But notice say person fit keep obedience in two ways, and one perfect pass the other. This one no mean say dem dey separate; instead, dem join together, as I explain to you about the commandments and counsels. One way na the one wey perfect pass; the other one too good and perfect. Because nobody at all fit reach eternal life unless e dey obedient, since na the key of obedience unlock the door wey Adam disobedience lock. So, as My goodness wey no get end move Me, because I see say man wey I love so much no return to Me, wey be im final End, I take the keys of obedience put for the hands of My sweet Word wey full of love — the Truth — and E become the Keeper of that door and open am. Nobody fit enter except through that door and that Keeper. Na why E talk for the Holy Gospel say ‘nobody fit come to Me, the Father, unless na through Am.’ When E return to Me, as E rise go Heaven from among the people wey E don live with, for the Ascension, E leave this sweet key of obedience for una. Because, as you know, E leave Im vicar, the Christ, for earth, wey all of una must obey until death; and anybody wey dey outside obedience to am dey for a state of damnation, as I don already tell you for another place. Now I want make you see and know this virtue wey excellent pass inside that humble Lamb wey no get stain, and know the source wey e come from. Wetin cause the great obedience of the Word? Na the love wey E get for My honour and for una salvation. Where this love come from? Na from the clear vision wey Im soul use see the divine essence and the eternal Trinity, as E dey always look on Me, the eternal God. Im faithfulness gain this vision for Am in the most perfect way; na this same vision una dey enjoy, but no be perfectly, through the light of holy faith. E dey faithful to Me, Im eternal Father, and so E hurry along the road of obedience like person wey love don fill im heart, with the light of glory shining on the road. And since love no fit dey alone, but all the true and royal virtues dey follow am, because all the virtues dey draw their life from love, E get all of dem, but no be for the same way wey una get dem. Among the others, E get patience, wey be the very core of obedience, and a clear sign wey show whether a soul dey for a state of grace and truly get love or not. Na why charity, wey be the mama of patience, don give patience to obedience as sister, and join dem so closely together say person no fit lose one without losing the other. Either you get both of dem, or you no get any. This virtue get nurse wey dey feed am, and that nurse na true humility. So, the more a soul get humility, the more e dey obedient; and the more e dey obedient, the more e get humility. This humility na the foster-mama and nurse of charity, and na with the same milk e dey feed the virtue of obedience. The clothes wey this nurse give obedience na to count herself as nothing, accept insult, desire to displease herself, and to please Me. Where e dey find this? Inside sweet Christ Jesus, My only-begotten Son. Because who humble Imself reach the way E do! Insults, jeers and mockery fill Im life. E bring pain on Imself for Im bodily life, so that E go please Me. And who get patience pass Am? Because nobody ever hear Am cry out with grumbling; instead, E patiently embrace the injuries wey dem do Am like person wey love don fill im heart, as E fulfil the obedience wey I, Im Eternal Father, command Am to follow. Na why na inside Am you go find obedience wey dem don fulfil perfectly. E leave this rule and this teaching for una, wey dey give una life, because na the straight way; and E first follow dem Imself. Na Im be the way, and na why E talk say, ‘Na Im be the Way, the Truth, and the Life.’ Because anybody wey dey travel through that way dey travel inside light; and since light don shine for am, e no fit stumble or dem make am fall without am knowing. Because E don drive away from Imself the darkness of love of self, wey make am fall enter disobedience. Just as I tell you about a companion virtue wey dey come from obedience and humility, na so I dey tell you say disobedience dey come from pride, wey dey come from love of self and dey take humility away from the soul. The sister wey love of self give disobedience na impatience; and pride, wey be her foster-mama, dey feed her with the darkness of unfaithfulness. So she dey hurry along the way of darkness, wey dey lead her to eternal death. You suppose read all this inside that glorious book, where you go find the description of this virtue and every other virtue.”
How obedience na the key wey dem dey use open Heaven, and how the soul suppose use rope tie this key to im belt, and the excellent qualities wey obedience get.
“Now wey I don show you where person fit find obedience, where e come from, who be im companion, and who be the mama wey raise am, I go continue to talk about people wey dey obey and people wey no dey obey together, and about obedience in general, wey be to obey the commands; and obedience in particular, wey be to follow the counsels. All your faith get im foundation for obedience, because na through am you dey show say you faithful. According to My truth, all of una must obey the commandments of the law. The main one among dem na to love Me pass everything, and to love your neighbour as yourself. These commandments join one another so well say you no fit keep or break one without keeping or breaking all. Person wey keep this main commandment dey keep all the others; e faithful to Me and im neighbour, because e love Me and the person wey I create. So e dey obey, e dey submit to the commandments of the law and to creatures because of Me, and with humble patience e dey endure every hard work, even when im neighbour dey spoil im name. This obedience get such great value say all of una dey receive grace from am, just as all of una dey receive death from disobedience. So, e no enough to talk about am only without putting am into practice. I don already tell you say this word na the key wey dey open heaven, and My Son put this key for the hand of His vicar. This vicar put am for the hand of everybody wey receive holy baptism, as dem promise for the baptism to reject the world and all im show of greatness and pleasures, and to obey. So each person get, for im own person, that same key wey the Word get. If person no use this key, with the light of faith and the hand of love, unlock the gate of heaven, e no go ever enter there, even though the Word don open am; because even though I create una without una help, I no go save una without una cooperation. So you must hold the key for your hand and walk according to the teaching of My Word, and no remain for where you sit. That one mean say make you no put your love for things wey get limit, as foolish people dey do when dem follow the first man, their first father, copy im example, throw the key of obedience inside the mud of impurity, break am with the hammer of pride, and let self-love make am rust. The key for don spoil finish if My only-begotten Son, the Word, no come take this key of obedience for His hands, bring am out of the mud, purify am for the fire of divine love, wash am with His blood, straighten am with the knife of justice, and hammer una wickedness into shape on His own body wey serve as the iron block for the work. He repair am so perfectly say, no matter how much person don use im free will spoil im key, with that same free will and the help of My grace, e fit repair am with the same tools wey My Word use. Oh! Una blind pass blind people, because after una don spoil the key of obedience, una no dey think of how to repair am! Una really think say the disobedience wey close the door of Heaven go open am? Say the pride wey fall fit rise? Una think say dem go allow una enter the wedding feast with dirty clothes wey no dey in order? Una think say, as una sit down and tie unaself with the chain of mortal sin, una fit walk? Or say una fit open the door without key? Make una no imagine say una fit, because na empty imagination wey dey deceive una. Una must stand firm; una must leave mortal sin through holy confession, true sorrow for sin from the heart, satisfaction for sin, and firm decision to change una life. Then una go throw away that terrible, dirty garment and, as una wear the shining wedding robe, una go hurry go open the door with the key of obedience for una hand. But tie this key with the rope of looking yourself as nothing, and hatred for yourself and the world, and fasten am to the love of pleasing Me, your Creator. Make that love be like belt wey you tie round your waist, so that you no go lose the key. Know, My daughter, say plenty people dey take up this key of obedience, because through the light of faith dem don see say no other way dey for dem to escape eternal damnation. But dem dey hold am for hand without wearing this belt or using the rope of looking themselves as nothing to fasten the key to am. That one mean say dem never fully wear the desire to please Me like cloth, but dem still dey look for how to please themselves. Dem no wear the rope of looking themselves as nothing, because dem no want make people despise dem; instead, dem dey enjoy the praise of people. People like these fit easily lose their key; because if dem suffer small extra tiredness, or trouble for mind or body, and if the hand of holy desire loosen im hold, as e often dey happen, dem go lose am. True-true, dem fit find am again if dem want, as long as dem still dey alive. But if dem no want, dem no go ever find am. And wetin go show dem say dem don lose am? Na lack of patience, because patience join obedience, and their lack of patience dey show say obedience no dey live inside their soul. Oh! How sweet and glorious this virtue be! E contain all the others, because na love conceive am and give birth to am; na on top am the rock of holy faith get im foundation. E be queen, and the person wey marry am no go feel trouble, but only peace and calm. The waves of the stormy sea no fit harm am, and no storm fit reach inside the soul where e dey live. Person like this no dey feel hatred when dem hurt am, because e want obey the command to forgive. E no dey suffer when im appetites no get wetin dem want, because obedience don command am to desire only Me, wey fit and go satisfy all im desires, if e strip imself of worldly riches. So, for all things wey go too long to talk about, the person wey choose Queen Obedience as im spouse—the key wey dem appoint for heaven—dey find peace and calm. Oh! Blessed obedience! You dey travel without getting tired, and you dey reach the harbour of salvation without danger. You dey become like My only-begotten Son, the Word. You dey enter the ship of the holy cross, making yourself endure, so that you no go go against the obedience of the Word or abandon His teaching. You dey make this teaching your table when you dey eat the food of souls, as you remain inside love for your neighbour. True humility don anoint you, and e dey keep you from coveting your neighbour possessions against My will. You dey walk straight without bending, because your heart sincere and no falsehood dey inside. You dey love My creatures generously and truly. You be sunrise wey dey draw the light of divine grace after you. You be sun wey dey use the heat of love make the earth—that is, the powers of the soul—bring out new growth. All these powers, together with the ones of the body, dey produce fruit wey dey give life to you and your neighbour. You even dey cheerful, because lack of patience no dey ever wrinkle your face; instead, the happiness of patience dey make your face smooth and pleasant. Even for the strength of patience, you great because of your long endurance—e long so much say e reach from earth to heaven and unlock the heavenly door. You be hidden pearl wey the world dey march underfoot, as you dey lower yourself and submit to all creatures. Yet your kingdom so great say nobody fit rule you, because you don come out of the slavery of your own bodily desires wey dey bring death and wey destroy your dignity. And as you don kill this enemy with hatred and dislike for your own pleasure, you don get your freedom back.”
For here, dem talk about both the misery of people wey no dey obey and the excellence of people wey dey obey.
“My daughter wey I love well well, na My goodness and My care wey dey provide for everything don do all this, as I don tell you. Na through this My care the Word repair the key of obedience. But worldly people wey no get any virtue dey do the opposite; like horses wey nobody put bridle for, wey no get the bit of obedience for their mouth, dem dey go from bad to worse, from sin to sin, from misery to misery, from darkness to darkness, from death to death, until dem finally reach the edge of the pit of death, as the worm of their conscience dey chop dem. And although na true say dem fit obey the commandments of the law if dem want, and if dem get time to repent of their disobedience, e hard well well for dem to do am, because dem don make sin their habit for long. So make nobody rely on this and postpone the time wey e go find the key of obedience until the moment of im death. Although everybody fit and suppose get hope as long as dem still dey alive, nobody suppose rely on this hope so much that e go delay repentance. Wetin cause all this, and this kind blindness wey no let dem recognise this treasure? Na the cloud of self-love and wretched pride, wey make dem abandon obedience and fall enter disobedience. As dem no dey obey, dem no get patience, as I don talk before, and inside their impatience dem dey suffer pain wey person no fit bear, because e don lure dem comot from the way of Truth, lead dem follow the way of lies, and make dem slaves and friends of devils. Unless dem truly change their ways with patience, dem go follow these devils enter torment wey no go ever end. But My beloved sons, wey dey obey and keep the law, dey rejoice and celebrate as dem dey see Me forever, together with the Lamb wey no get any stain and wey humble, the One wey make, fulfil and give this law of obedience. As dem keep this law for this life, dem dey taste peace wey no get any disturbance; dem dey receive and clothe themselves with the peace wey perfect pass, because for there dem get every good thing without any evil, safety without any fear, riches without any poverty, satisfaction without disgust, hunger without pain, light without darkness, one highest good wey no get limit, wey all those wey truly taste am dey share. Wetin don put dem for this state wey full of blessing so? Na the blood of the Lamb, wey im power don remove the rust from the key of obedience, so that, through the power of the blood, the key don fit unlock the door. Oh! Una foolish people and mad people, make una no delay again to comot from the mud of impurity, because una resemble pigs wey dey roll inside the mud of una own lust. Make una abandon the injustice, murder, hatred, bitter malice, the way una dey spoil people name, grumbling, false judgments and cruelty wey una dey use treat una neighbours; make una abandon una stealing and betrayal, and the pleasures and enjoyment of the world wey no dey in proper order. Cut off the horns of pride; as una cut dem off, una go quench the hatred wey dey una heart against una neighbours. Compare the harm wey una dey do Me and una neighbour with the harm wey dem do una, and una go see say the ones wey dem do una na only small things. Una go see say as una remain inside hatred, una dey offend Me by breaking My commandment, and una still dey harm the person wey una hate, because una deny am una love, whereas dem don command una to love Me above everything, and to love una neighbour as una love unaself. Nobody don add any interpretation to these words as if wetin dem suppose talk na say, if your neighbour harm you, make you no love am. Instead, make una take the words naturally and simply, just as My Truth tell una, and He Himself keep this rule exactly as e be. Na exactly as e be una too suppose keep am, and if una no do so, una go harm una own soul and deny am the life of grace. Take, oh! take, then, the key of obedience with the light of faith. Make una no waka again inside this kind darkness or cold, but make una practise obedience inside the fire of love, so that una go fit taste eternal life together with the other people wey dey keep the law.”
About people wey love obedience so much that dem no dey content with the general obedience to the commandments, but dem take one particular kind of obedience upon themselves.
“My daughter wey I love pass, some people dey wey di sweet fire of deep love for obedience dey burn so strong inside dem (dis fire of love no fit dey without hatred for love of self, so as di fire dey increase, di hatred for their own self dey increase too), so tey dem no dey satisfied to keep di commandments of di Law with di general obedience wey all of una must practise if una want life and no be death. Instead, dem take one particular kind of obedience upon their self, as dem dey follow di highest perfection, so dat dem dey keep di counsels both for wetin dem dey do and for wetin dem dey think. People like dis want bind their self more tightly because of di hatred wey dem get for their own self, and so dat dem fit hold their own will back for everything. Dem either put their self under di yoke of obedience for holy religious life, or, without entering religious life, dem bind their self to one creature, put their will under im own, so dat dem fit unlock di door of Heaven more quickly. Na dis people, as I don tell you, choose di most perfect obedience. I don already talk to you about obedience in general, and as I know say you want make I talk to you about dis particular and most perfect obedience, I go now tell you something about dis second kind. E no separate from di first one, but e dey more perfect, because, as I don already tell you, dis two kinds of obedience join together so closely dat dem no fit separate. I don tell you where person fit find general obedience, where e dey come from, and wetin dey cause person to lose am. Now I go talk to you about dis particular obedience, but I no go change di basic principle of dis virtue.”
How one soul dey move forward from general obedience to particular obedience; and about di excellence of di religious orders.
“The soul wey don use love submit to the yoke of obedience, to the Commandments, and dey follow the teaching of My truth as e dey practise virtue, as dem don talk, for this general kind of obedience, go move enter the second kind through the same light wey bring am enter the first one. Na because, through the light of the most holy faith, e go don learn, inside the blood of the humble Lamb, My truth — the love wey I get for am wey mouth no fit describe, and im own weakness, wey no fit answer Me with the full perfection wey suppose dey. So e dey waka about, dey use that light find the place and the way wey e fit pay im debt, as e dey match im own weakness under foot and hold im own will back. As faith dey give am light for im search, e find the place — wey be, holy life inside religious order — wey the Holy Spirit don establish and appoint as the ship wey go receive souls wey want hurry reach perfection, and carry dem go the harbour of salvation. The Captain of this ship na the Holy Spirit, wey no dey ever fail for Himself because of the faults of any religious member under Him wey fit break the rule of the order. Nothing fit damage the ship itself; na only the person wey commit the offence fit suffer damage. Na true say the mistake of the person wey dey steer the ship fit send am down inside the strong waves; and these people na wicked pastors and prelates wey the Master of the ship appoint. The ship itself sweet reach where your tongue no fit describe. So I dey talk say, when the soul wey desire and holy hatred for im own self dey burn inside don find im place through the light of faith, e enter there like person wey don die, if e truly dey obedient; that na to talk say, if e don keep general obedience perfectly. And even if e never perfect when e enter, that one no mean say e no fit reach perfection. Instead, e dey reach am as e dey train imself for the virtue of obedience; true-true, most people wey dey enter never perfect. Some dey enter when dem don already reach perfection; some when dem still be like children for virtue; some because of fear; some through penance; some through things wey attract dem. Everything depend on whether, after dem don enter, dem dey train demself for virtue and persevere till death. Because person no fit make true judgment about anybody based on how the person enter religious life, but only based on how the person persevere. Many don appear to be perfect, but later dem turn back, or remain inside the order with plenty imperfection. So, as I don talk, the act of entering this ship wey I establish — I wey dey call people for different ways — no give ground for true judgment. Na only the love of those wey persevere inside am with true obedience fit do that. This ship get riches, so the member no need worry about wetin e need, whether for this life or for spirit. Because if e truly dey obedient and dey keep the rule of im order, im Master, wey be the Holy Spirit, go provide for am, as I tell you when I talk to you about My providence, say even though your servants fit be poor, dem no ever be beggars. These ones too no be beggars, because dem dey find everything wey dem need, and those wey dey keep this rule dey find say this one na true indeed. So, see say for the days when religious orders dey live with virtue, dey flourish with true poverty and love for one another as brothers, their material resources no ever fail dem; instead, dem get pass wetin dem need. But because the bad smell of self-love don enter and make each person keep im own private property and fail for obedience, their material resources don fail, and the more dem get, the more dem dey enter deep lack. E just say even for the smallest matters, dem suppose experience the fruit of disobedience. Because if dem bin dey obedient and keep the vow of poverty, each person no go don take im own share and dey live for imself. See the riches of these holy rules, wey those wey be temples of the Holy Spirit arrange with deep thought and clear light. See the good judgment wey Benedict use arrange im ship; see the perfection and order of poverty wey Francis use arrange im ship, wey e decorate with the pearls of virtue, as e dey steer am for the way of high perfection. Na im first give im order true and holy poverty as wife, the same poverty wey e don choose for imself. E embrace contempt and hatred for im own self, no dey desire to please any creature, but only wetin you want. Instead, e desire make the world see am as person wey no get value. E dey discipline im body with harsh penance and put im own will to death, dey wear insults, sufferings and mockery like cloth, for love of the humble Lamb. Through love, dem fasten am and nail am to the cross with this Lamb, so that, through one special grace, the very wounds of your Truth appear for im body, dey show for the vessel of im body wetin dey inside the love of im soul. Na so e prepare the way.
“But you go talk say, ‘No be this same point all the other religious order dem get as foundation too?’ Yes, but even though all of dem get am as foundation, no other one make am im main foundation. Na so e still be with virtue dem: even though all virtue dem dey draw their life from love, still, as I explain to you for another place, one virtue dey belong especially to one person, and another one to another person, yet all of dem remain inside love. Na so e be too with the main foundation of religious order dem. Poverty belong especially to My poor man Francis, wey make love for this poverty the main foundation of im order, and make am very strict for people wey don reach perfection, for the few and the good, no be for the majority. I talk say few because people wey dey choose this perfection no plenty, even though now, because of their sins, their number don plenty but their virtue no reach. No be because the ship get fault, but because the members no dey obey and their leaders dey wicked. Now look at the ship of your father Dominic, My beloved son: e arrange am for the most perfect way, because e want make im sons give themselves only to My honour and the salvation of souls, with the light of knowledge. Na this light e make im main foundation, but that one no mean say e no get true poverty wey e choose freely; e get that one too. And as sign say e truly get am, and say the opposite no please am, e leave im curse and My own as inheritance for im sons if dem keep any property, whether as individuals or as community. This one na sign say e don choose Queen Poverty as im wife. But for im own direct and personal aim, e take the light of knowledge so that e go root out the errors wey don arise for im time. For this way, e take up the work of My only-begotten Son, the Word. E rightly appear as apostle for the world, and e sow the seed of My Word with plenty truth and light, dey scatter darkness and dey give light. E be light wey I give the world through Mary, and I place am inside the mystical body of the Holy Church to root out heresies. Why I talk say na through Mary? Because Mary give am im religious habit — na My goodness entrust this work to her. For which table e dey feed im sons with the light of knowledge? Na for the table of the cross, wey be the table of holy desire, where dem dey eat souls for My honour. Dominic no want make im sons give themselves to any other thing, but make dem remain for this table, and use the light of knowledge seek only the glory and praise of My name, and the salvation of souls. And so that dem no go do any other thing, e choose poverty for dem, so that worry about things of this world no go burden dem. Na true say some people fail for faith, as dem fear say dem no go get wetin dem need, but e never fail. As e wear faith like cloth, and place im hope with strong trust for My providence, e want make im sons keep obedience and do their duty. And since impure living dey darken the eye of understanding, and no be only the eye of understanding but the eye of the body too, e no want make dem darken their bodily light, wey fit help dem gain the light of knowledge more perfectly. Na why e put the third vow, the vow to stay away from sex, on dem, and e want make all of dem keep am with true and perfect obedience, even though today dem no dey keep am well. Dem still dey block the light of knowledge with the darkness of pride. No be say this light fit become dark for itself, but na only inside their souls, because where pride dey, obedience no fit dey. I don already tell you say person humility dey match im obedience, and im obedience dey match im humility. For the same way, when e break the vow of obedience, e hardly happen say e no go also break the vow to stay away from sex, whether for thought or action. So e equip im ship with the three ropes of obedience, staying away from sex, and true poverty. E make am royal ship, and e no bind im members under penalty of mortal sin. As I, the true Light, give am light, e make provision for people wey no go reach perfection like others. Because even though all wey dey follow the order dey perfect for their own kind, one person still get higher level of perfection pass another person; yet all of dem, whether perfect or imperfect, dey live well inside this ship. E join himself to My truth, dey show say e no desire make sinner die, but rather make the sinner turn back to God and live. Na why im religious order be garden wey sweet, wide, full of joy and wey stand out well-well. But the wretched people wey no dey follow the order, but dey break im vows, don turn am to desert and stain am with their small virtue and small light of knowledge, even though na from im breast dem dey receive food. I no talk say the order itself dey for this condition, because e still get every delight. But for the beginning, im members no be as dem be now; dem be flowers wey dey bloom, and men wey get great perfection. Each one be like another St. Paul, their eyes full of light so tey their look dey scatter the darkness of error. Look at My glorious Thomas, wey use the gentle eye of im understanding look steadily at My Truth. Through this, e receive supernatural light and knowledge wey grace pour into am, because na through prayer e gain am more than through human study. E be bright light, wey give light to im order and the mystical body of the Holy Church, dey scatter the clouds of heresy. Look at My Peter, virgin and martyr, wey use im blood give light inside the darkness of many heresies. The heretics hate am so much say, at last, dem take im life. Yet as e dey alive, e give himself to nothing but prayer, preaching, debate with heretics, hearing confessions, proclaiming the truth, and spreading the faith without any fear. E do am reach the point say no be only for im life e profess the faith, but even for the moment of im death. Because when e don near im last breath, after dem don strike am the blow wey go kill am, and e no get voice or ink again, e dip im finger inside im blood. And this glorious martyr, wey no get paper to write on, bend down, profess the faith, and write the Credo for ground. Im heart burn inside the furnace of My love, so e never slow down or turn im head back, even though e know say e go die, because I don reveal im death to am. But like true knight, e come out for the battlefield without fear. And I fit tell you the same thing about many others, wey, even though dem no actually suffer martyrdom, be martyrs for their will like Dominic. These na great workers wey My Father send to work for His vineyard, to root out the thorns of vice and plant virtue dem for their place. Truly, Dominic and Francis be two pillars of the holy Church: Francis with the poverty wey belong especially to am, as dem don talk, and Dominic with im learning.”
Di greatness of people wey dey obey, and di misery of members of religious orders wey no dey obey.
“Now we don find places wey fit obedience, wey be these ships wey di Holy Spirit dey command through their superiors. As I tell you, na di Holy Spirit be di true Master of these ships. Na people wey get di light to know say My mercy, di Holy Spirit, go steer dem, build these ships for di light of di most holy faith. Now wey I don show you di place of obedience and how e take perfect, I go talk to you about di obedience and disobedience of people wey dey travel inside this kind ship. I go talk about all of dem together, no be about one particular ship — wey mean one particular order. I go show you di sin of people wey no dey obey and di virtue of people wey dey obey, so that person go fit know each one better as e compare am with di other, and know how e suppose waka if e wan enter di ship of a religious order. How person wey wan enter this state of perfect and special obedience suppose waka? Na with di light of holy faith, wey go make am know say e must use di knife of hatred for every sinful desire of di senses to kill im self-will, and take di wife wey love give am, together with her sister. Di wife na true obedience wey no dey delay, and di sister na patience; e must also take di nurse wey be humility, because without this nurse, hunger go kill obedience, as obedience no dey take long die inside soul wey no get this small virtue of humility.
“Humility no dey alone; e get contempt for self and for di world as im servant, and dis one dey make di soul see herself as person wey no get worth, and make she no desire honour but shame. Na so person wey don reach di age to enter di ship of religious order suppose die to imself before e enter. But no matter how e take enter am (because I don tell you say I dey call souls for different ways), e suppose get and keep dis disposition, and hurry with generous heart to take di key of obedience to im order. Dis key go open di small door wey dey inside di panel of di door of Heaven. People like dis don undertake to open di small door without using di big key of general obedience, wey dey open di door of Heaven, as I don tell you. Dem don take small key, and dem dey pass through one low, narrow opening for di big door. Dis small door na part of di big door, as you fit see for any real door. When dem don get dis key, dem suppose keep am, no be to throw am away. And because people wey truly dey obey don see with di light of faith say dem no go ever fit pass through dis small door with di load of their riches and di weight of their own will without serious struggle and without losing their life, and say dem no fit waka with their head up without breaking their neck, whether dem like am or not, dem throw away di load of their riches and their own will, as dem dey keep di vow of poverty wey dem freely choose. Dem refuse to own anything, because with di light of faith dem see di ruin wey go reach dem if dem disobey and break di poverty wey dem promise to keep. People wey no dey obey dey waka with pride, with their head up. And if sometimes e favour dem to obey, dem no dey bow their head with humility; instead, dem dey do am with pride because dem must do am. Dis force dey break di neck of their will, because dem dey obey with hatred for their order and their superior. Small-small, dem dey fall into ruin for another area, because dem dey break di vow to abstain from sexual pleasure. Person wey no control im appetite or strip imself of worldly possessions dey form plenty relationships and find plenty friends wey love am because of wetin dem fit gain. From dis relationships, dem dey enter close intimacies. Dem dey pamper their body with luxury, because dem no get Humility wey suppose nurse dem, or her sister, Contempt for Self. Dem dey live to please themself, with riches and soft life, no be like members of religious order but like nobles, without keeping vigil or praying. Dis one and plenty other things dey happen to dem because dem get money to spend; if dem no get am, dem no go fit spend am. Dem dey fall into impurity for mind and body. Even if sometimes shame or lack of means make dem abstain for body, dem still dey indulge themself for mind. Because person wey get plenty worldly relationships, wey don used to soft life and get greed wey no get control, and wey no dey keep vigil or pray, no fit keep im mind pure. So di person wey dey obey perfectly dey see from far, with di light of holy faith, di evil and loss wey worldly possessions and di weight of im own will fit bring upon am. E still see say e must pass through dis narrow door, and say for dat condition e go die before e fit pass through am, because e no get di key of obedience to open am. As I don tell you, e must pass through am. Na why, whether e like am or not, e no suppose leave di ship of di order, but e suppose follow di narrow path of obedience to im superior.
“Na why di person wey dey obey perfectly dey rise above imself and im own bodily desires. As e dey rise above im own feelings with living faith, e put Hatred for Self as servant inside di house of im soul, to drive out di enemy wey be Love for Self. Because e no want make anything offend im wife, To Dey Obey, wey her mama, Love for God and Neighbour, give am through di light of faith. So e drive out di enemy and put di nurse and companions of im wife for di enemy place. “Love for obedience dey put di people wey love im wife, To Dey Obey, inside di house of im soul. Dem be di true and royal virtues, di customs and observances of im order. Na so dis sweet wife dey enter im soul with her sister, Patience, and her nurse, Humility, together with Contempt for Self and Hatred for Self. When she don enter, she get peace and quiet, because dem don drive her enemies into exile. She dey live inside di garden of true abstinence from sexual pleasure, with di sun of di light of understanding dey shine inside. Di eye of holy faith dey fixed on My Truth, because na My Truth she dey look towards. And di fire of love wey she take dey keep di rules of di order dey warm all her servants and companions.
“Who be im enemies wey dem don drive comot? The main one na love wey person get for only imself, wey dey produce pride, the enemy of humility and love. Impatience na enemy of patience, disobedience na enemy of true obedience, unfaithfulness na enemy of faith, and presumption and trust for person own power no dey agree with the true hope wey the soul suppose get for Me; injustice no fit agree with justice, foolish judgement no fit agree with wise judgement, lack of self-control no fit agree with self-control, breaking the commandments of the religious order no fit agree with keeping dem perfectly, and the wicked way wey people wey dey live for sin dey behave no fit agree with the good way wey My servants dey behave. Na these things be person enemies, wey dey make am leave the good ways and traditions of im religious order. E still get those other cruel enemies: anger, wey dey fight against im desire to do good to others; cruelty, against im kindness; fierce anger, against im gentle nature; hatred for virtue, against love for virtue; impurity, against chastity; carelessness, against careful concern; ignorance, against knowledge; and laziness, against keeping watch and praying without stopping.
“And as e use the light of faith know say all these ones na im enemies wey go stain im wife, holy obedience, e appoint hatred to drive dem comot, and love to bring her friends take their place. Na so e use the knife of hatred kill im stubborn self-will, wey self-love dey feed, and wey dey give all these enemies of true obedience life. As e don cut off the source wey dey keep all the others alive, e remain free and dey for peace without any war, because nobody dey to fight am, since the soul don cut off from imself wetin dey keep am for bitterness and sadness. Wetin dey fight obedience? Na the wrong wey people do am? No, because person wey dey obedient get patience, and patience na sister to obedience. Na the weight of the rules and practices of im Religious Order? No, because obedience dey make am carry dem out. The weight of obedience dey cause am pain? No, because e don trample on im own will, and e no dey bother to examine or judge wetin im superior want, because with the light of faith e dey see wetin I want through im superior. E truly believe say na Mi mercy dey make im superior give commands according to wetin the person under am need for salvation. E dey feel disgust and vex because e must do the humble duties of im Religious Order, or endure the mockery, correction, taunts and insults wey people dey often throw give am, or because people dey treat am like person wey no get value? No, because e don come to love to look down on imself and hate imself. Na why e dey rejoice with patience, full of delight and joy as e dey with im wife, true obedience, because the only thing wey dey make am sad na to see say people offend Me, im Creator. E dey talk with people wey truly fear Me, and if e talk with people wey don separate demself from wetin I want, no be so e go join dem for their sins, but na to draw dem comot from their misery. Because of the brotherly love wey e get for dem for im heart, e go like give dem the good wey e get, as e know say Mi name go receive more glory and praise if many people follow the rules of their Religious Order well, pass if na only am dey do so. Na why e dey try to bring Religious dem and people wey no be Religious to conversion, through im words, through prayer, and through every way wey e fit use draw dem comot from the darkness of mortal sin. Na so the conversations of person wey truly dey obedient dey good and perfect, whether e dey talk with righteous people or sinners, because im love dey properly ordered and im charity wide. E dey turn im small private room to heaven, and e dey happy to talk with Me there, im supreme and eternal Father, with tender love. E dey run from idleness through humble prayer wey e dey pray continually. And when, through the Devil deception, thoughts begin crowd enter im room, e no dey sit down for the bed of carelessness dey embrace idleness, and e no dey bother to use reasoning examine the thoughts or opinions for im heart. Instead, e dey run from laziness, rise above imself and im senses with hatred for imself and true humility, patiently endure the tiredness wey e feel for im mind, and resist through watchfulness and humble prayer. E dey fix the eye of im understanding on Me, and with the light of faith e dey see say na Me be im helper, say I fit help am and I go help am, and say I go look on am with Mi kind eyes. E still dey see say na Me allow this suffering, so e go dey more eager to run from imself and come to Me. And if e feel say because of im great tiredness and the darkness for im mind, e no fit pray for im mind, e dey recite prayers with im voice, or keep imself busy with some bodily exercises, so e fit use these ways avoid idleness. E dey look at Me with the light wey I give am through love, wey dey bring out true humility, because e consider imself unworthy of the peace and quiet mind wey Mi other servants get. Instead, e consider imself worthy of pain, because for im own mind e dey despise imself with hatred and self-reproach, dey think say e no fit ever endure enough pain. Neither im hope nor Mi providence dey fail am; instead, with faith and the key of obedience, e dey cross this stormy sea inside the ship of im Religious Order, dey live like this for im room as dem don talk, and dey avoid idleness.
“Person wey dey obey dey wish to be di first to enter choir and di last to comot, and when e see another brother wey dey obey pass am, e dey look am with holy desire to be like am. E dey copy di virtue wey dat brother get well-well, but e no dey wish make di virtue reduce for im brother, because if e wish so, e go don separate imself from brotherly love. Person wey dey obey no dey abandon di hall where dem dey chop, but e dey go there always and e dey happy to sit for table with poor people. To show say e dey happy with this, and so dat e no go get any reason to remain outside, e don give up im earthly property. E dey keep im vow of poverty so perfectly dat e dey blame imself even for thinking about wetin im body need. Im small room full of di smell of poverty, no be of clothes; e no dey fear say thieves go come rob am, or say rust or moths go spoil im clothes. If dem give am anything, e no dey think to keep am for imself, but e dey freely share am with im brothers. E no dey worry about tomorrow; instead, e dey even deny imself wetin e need today, and e dey think only about di kingdom of heaven and how e fit practise true obedience well pass.”
“And so dat e go fit remain well for di road of humility, e dey submit to small and great, poor and rich, and e dey become servant to everybody. E no dey ever refuse work, but e dey serve everybody with love. Person wey dey obey no dey wish to obey in im own way, or choose im own time or place, but e dey prefer di way of im religious order and im superior. Person wey truly and perfectly dey obey dey do all this without pain or tiredness for im mind. With this key for im hand, e dey pass through di narrow door of di order easily and without force, because e dey keep di vows of poverty, true obedience and continence. E don leave di high place of pride and, through humility, bow im head to obedience. E no dey break im neck through impatience, but e dey patient with courage and perseverance wey no dey give up; these na friends of obedience. So e dey pass through di attacks of devils, dey discipline im body and deny am comfort, dey strip am of all pleasure and enjoyment, and dey clothe am with di hard work of di order, with faith wey no dey despise anything. Just as pikin no dey remember di blows and injuries wey im papa inflict on am, na so this pikin for di spirit no dey remember di injuries, pains or blows wey im superior for di order inflict on am. Instead, e dey call am with humility and turn to am without anger, hatred or bitterness, but with gentleness and goodwill.”
“Na these be di little ones wey My Truth talk about to di disciples when dem dey argue among demself about who go be di greatest. E call one pikin and talk say: ‘Allow di little ones make dem come meet Me, because na people like these di kingdom of heaven go belong to; anybody wey no humble imself like this pikin (dat na, person wey no remain like pikin), no go enter di kingdom of heaven. Because person wey humble imself, My dearest daughter, dem go lift am up, and person wey lift imself up, dem go humble am.’ Na wetin My Truth still tell you be this. So e right say na Me, di supreme and eternal Father, go lift up these humble little ones together with di true citizens of di blessed life. Na these be di ones wey, because of love, accept to dey low and submit with true and holy obedience, and wey no dey kick against di sharp prods of their order or superior. Dem go receive reward for all their hard work, and even for this life, dem dey taste eternal life.”
How people wey truly dey obey dey receive hundred times for one, and how dem go still dey lifted up forever; and wetin this one and this hundred times mean.
“For their life, di word of di sweet Word wey full of love, My only-begotten Son, dey come true. For di gospel, when E answer Peter wey ask, ‘Master, we don leave everything because of our love for You, and we don follow You; wetin You go give us?’ My Truth answer, ‘I go give una hundred times for one, and una go get eternal life.’ E be as if My Truth wan talk say, ‘You don do well, Peter, because no other way dey wey you for fit follow Me. And for this life, I go give you hundred times for one.’ And wetin be this hundred times, My beloved daughter, wey di apostle receive, apart from di eternal life wey e still get? Wetin My Truth dey refer to? Na earthly property?
“If we talk am as e really be, no. But no be many times I dey make person wey dey give alms get more of this world goods? Wetin I dey do this one take repay? Na to repay am for the gift of im own will. Na this gift I dey repay am hundred times for. Wetin the number hundred mean? Hundred na perfect number, and person no fit add join am unless e start again from one. Na so love be the virtue wey perfect pass all the other virtues. E perfect so tey person no fit reach any higher virtue unless e start again from the beginning of knowing imself, and so increase for merit many hundred times; but una must always still reach the number hundred. Na this hundredfold I dey give those wey don give Me the one unit of their own will, both for general obedience and for the particular obedience of religious life. And on top this hundred, una still get eternal life, because na only love dey enter eternal life, like woman wey dey in charge, wey carry the fruit of all the other virtues follow body, while the other virtues remain outside. I mean say e dey bring their fruit enter Me, wey be eternal life, and na inside Me those wey dey obey dey taste eternal life. No be through faith dem dey taste eternal life, because dem dey experience the very thing wey dem bin believe through faith; no be through hope either, because dem don get wetin dem bin dey hope for. Na so e still be with all the other virtues: na only Love, wey be Queen, dey enter and possess Me, wey possess am. So, see how these little ones dey receive hundredfold for one, and eternal life too, because here dem dey receive the fire of divine love wey the number hundred represent (as dem don talk before). And because dem don receive this hundredfold from Me, dem get wonderful joy wey full their heart, because sadness no dey inside love. Instead, the joy of love dey make heart wide and generous, no be narrow heart or heart wey get two faces. Soul wey this sweet arrow don wound no dey show one thing for face and tongue while another thing dey im heart. E no dey serve im neighbour or deal with am with pretence and ambition, because love na open book wey everybody fit read. So, soul wey get love no dey ever fall into trouble or the suffering of sadness, and e no dey clash with obedience; e dey remain obedient until death.”
About the crooked ways, miseries and struggles of the person wey no dey obey; and about the miserable fruits wey disobedience dey produce.
“But na the opposite dey happen to wicked man wey no dey obey: e dey stay inside the ship of religious order with so much pain for imself and for other people, sotey for this life, e don begin taste the suffering of hell. E dey always dey sad, im mind dey scatter, im conscience dey prick am and torment am, e dey hate im order and im superior, and e no fit bear im own self. My daughter, na terrible thing to see person wey don once take the key of obedience for religious order, come dey live for disobedience, wey e don make imself slave to. E don make disobedience im madam, together with her companion, impatience; pride and the pleasure wey e dey find for imself dey feed dem, and this pride, as I don talk before, dey come from self-love. For am, everything na the opposite of wetin e for be for the man wey dey obey. How this wretched man go take dey any condition apart from suffering? E no get charity, na love for God and neighbour; dem must force am to bend the neck of im own will, but pride dey keep the neck straight, and all im desires dey against the will of the order. The order command obedience, but e love disobedience; the order command make person choose poverty with im own free will, but e dey avoid am, dey gather and keep riches; the order command make person hold imself from sex and live for purity, but na sexual immorality e dey desire. My daughter, when memba of religious order break these three vows, e dey destroy imself and fall inside so many troubles, sotey e no dey look like religious person again, but like devil wey take human body, as I don explain to you for another place with more detail. Still, I go tell you something now about how dem dey deceive demself, and the fruit wey dem get because dem no obey the praise and encouragement wey dem receive to live for obedience. Self-love dey deceive this wretched man, because the eye of im understanding, with faith wey don die, dey fixed on how to please im own will and on things of this world. E leave the world with im body, but im heart still remain there, and because obedience look like wetin dey tire person, e wan disobey so that e no go tire; but na so e come enter the greatest tiredness of all, because e must obey, whether by force or by love. E for better, and e for tire am less, if e obey because of love instead of without love. Oh! See how e dey deceive imself, and no be another person dey deceive am, na im own self. As e wan please imself, na only displeasure e dey give imself, because the things wey e must do through the obedience wey dem impose on am no dey please am. E wan enjoy pleasure and make this life im eternity, but the order want make e be pilgrim, and the order dey show am this one continually. Because when e dey one fine, pleasant place to rest, where e for like remain because of the pleasure and enjoyment wey e dey find there, dem go transfer am go another place, and the change go pain am, because im will dey work against im obedience. Yet e must endure the discipline and work of the order, and so e remain for torment all the time. So, see how e dey deceive imself: as e wan run from pain, na inside pain e come fall instead, because im blindness no let am know the road of true obedience. This road na road of truth wey the Lamb wey obey, My only-begotten Son, establish, and E remove pain from am. So this man dey waka for the road of lies, dey believe say e go find pleasure there, but instead, na pain and bitterness e dey find. Who dey guide am? Na self-love, wey be im own strong desire for disobedience. This kind man dey think like fool say e fit cross this sea wey storm dey scatter with the strength of im own arms, as e dey trust im own poor knowledge, and e no gree cross am inside the arms of im order and im superior. True-true, this kind person dey inside the ship of the order with im body, but no be with im mind; for im desire, e don leave am. E no dey follow the rules or customs of the order, or the three vows wey e promise to keep when e make im religious profession. E dey swim inside the sea wey storm dey scatter, and winds wey dey blow against am dey toss am here and there. Na only im clothes still hold am to the ship; e wear the religious habit for im body, but no be for im heart. This kind person no be friar, but person wey wear disguise; na only for appearance e be man. Im life low pass animal own, and e no dey see say e dey work harder as e dey swim with im arms pass the good religious person wey dey inside the ship, or say e dey for danger of eternal death. Because if im clothes suddenly tear comot from the ship, as e go happen when e die, e no go get any remedy. No, e no dey see, because e don use the cloud of self-love darken im light. Na from this self-love im disobedience come, and this disobedience no dey let am see im misery; so e dey deceive imself in this miserable way. Wetin be the fruit wey this wretched tree dey produce?
“Na fruit of death, because the root of wetin im heart dey love dey planted inside pride, wey e draw from self-love. Na why everything wey come out from this root — flowers, leaves, and fruit — don spoil, and the three branches of this tree, wey be obedience, poverty, and continence, wey grow from the foot of the tree; that mean say the things wey im heart dey follow don corrupt. The leaves wey this tree produce, wey be im words, don corrupt so much that even for the mouth of person wey no dey religious life and wey dey talk dirty talk, dem no suppose dey there; and if e need to preach My teaching, e dey use polished words, no be simple words like person wey suppose feed souls with the seed of My Word, but with fine language wey go impress people. Look at the flowers of this tree wey dey stink, wey be im many different thoughts, wey e willingly welcome with delight and pleasure. E no dey run from things wey fit bring those thoughts; instead, e dey look for them so that e go fit commit sinful act. Na this act be the fruit wey dey kill am, dey take the light of grace from am, and dey give am eternal death. And which kind smell dey come from this fruit wey grow from the flowers of the tree? Na the stink of disobedience, because, for the secret place of im heart, e want examine and judge wetin im superior want with heart wey no faithful; na the stink of impurity, because e dey enjoy plenty dirty conversations, and for im wretchedness, e dey tempt the people wey come confess their sins to am.
“You this wretched person, you no see say you dey use devotion as cover to hide one whole group of children? This one come from your disobedience. You no choose virtues as your children like person wey take religious vows and truly dey obey; you dey try deceive your superior when you see say e refuse to give you something wey your crooked will want. You dey use the leaves of sweet or harsh words, dey speak without reverence and dey rebuke am. You no fit bear with your brother, or even the smallest word and correction wey e fit give you. Instead, for that kind situation, you go immediately produce the poisoned fruit of anger and hatred against am. You dey judge wetin dem do for your good as something wey dem do to harm you, and so you dey take offence and fall into sin, while your soul and body dey live for pain. Why your brother don displease you? Na because you dey live for the pleasure of your body. You dey run from your cell as if na prison, because you don abandon the cell of knowing yourself, and so you don fall into disobedience. Na why you no fit remain for your physical cell. You no go show for the refectory if e no be wetin you want, as long as you still get anything to spend; when nothing remain for your hand, na need go carry you go there.
“Na im make people wey dey obey do well, as dem choose to keep their vow of poverty, so dat dem no get anything to spend, and nothing go carry dem comot from di sweet table for di dining hall, where obedience dey nourish both body and soul for peace and quiet. Di memba of religious order wey dey obey no dey think of how to set table or provide food for imself like dis miserable man, wey to chop for di dining hall no dey sweet am at all, so e dey avoid am; na im dey always enter di choir last, and na im dey first comot; e dey come near Me with im lips, but im heart far from Me. E dey gladly escape from di chapter-house anytime wey e fit, because e dey fear penance. When e must dey there, shame and confusion dey cover am because of di faults wey e no feel any shame to commit. Wetin cause dis? Disobedience. E no dey stay watchful for prayer, and no be only prayer for mind e dey leave undone, but even di Divine Office wey e get duty to pray. E no get love for im brothers, because e no love anybody except imself, and even dat love no follow sense, but na love like animal own. Di evils wey dey fall on person wey no dey obey plenty so much; di fruits of sorrow wey e dey produce plenty so much, dat your tongue no fit talk all of dem. Oh! disobedience, wey dey take di light of obedience comot from di soul, dey destroy peace and bring war! Disobedience dey destroy life and bring death, dey draw di memba of religious order comot from di ship of keeping di rules of im order, to drown am for sea, dey make am swim with di strength of im own arms instead of to rest on di arms of di order. Disobedience dey clothe am with every kind of misery, dey make am die of hunger as e dey take away from am di food of di merit of obedience; e dey give am bitterness all di time, dey take every sweetness and good thing away from am, dey make am live with every kind of evil. For dis life, e dey give am first taste of di cruel torments wey e go endure, and if e no change im ways before dem loose im clothes from di ship for death, disobedience go lead di soul to eternal damnation, together with di devils wey fall from heaven because dem rebel against Me. Na di same way you too, oh! man wey no dey obey, as you don rebel against obedience and throw away di key wey for open di door of heaven, don instead use di key of disobedience open di door of hell.”
How God no dey give reward for merit according to di work wey person wey dey obey do, or according to how long di work take, but according to di love and readiness of person wey truly dey obey; and about di miracles wey God don perform through dis virtue; and about wise judgement for obedience, and about di works and reward of di man wey truly dey obey.
“I don appoint all of una to work for the grape farm of obedience in different ways, and everybody go receive reward according to how much love e get, no be according to the work wey e do or how long e work. This one mean say person wey come early no go get pass person wey come late, as My Truth tell una for the holy Gospel with the example of the people wey stand without work, wey the owner of the grape farm send go work. The owner give the people wey go when day break the same amount wey e give the people wey go for prime or tierce, and the people wey go for sext, none, and even vespers, receive the same amount as the first people. Na so My Truth take show una say una reward no depend on time or work, but on how much love una get. Dem put many people to work for the grape farm from when dem still be children; some enter later for life, and others when dem don old. Sometimes, these ones wey enter last dey work with love wey dey burn like fire, as dem see say time short, so tey dem catch up with the people wey enter from childhood, because those first ones don dey move forward slowly. So, na through love for obedience soul dey gain merit, as e dey fill the container of im heart inside Me, the Sea of Peace. Plenty people dey obey so quickly, and obedience don enter their whole being so much, as e be, that no be only say dem wan see reason for wetin their superior command dem to do, but dem hardly wait make the word finish from im mouth, because with the light of faith dem understand wetin e get for mind. Na im make the person wey truly dey obey dey follow wetin the superior get for mind pass just the word wey e talk. E judge say wetin im superior want stand firm inside wetin I want, and so the superior command come from My arrangement and from wetin I want. Na why I tell una say e dey obey wetin the superior get for mind pass just the word. E still dey obey the word, after e don first obey wetin im superior want for spirit, with the love for im heart, as e use the light of faith see and judge say wetin the superior want na wetin I want. This one show well for the lives of the fathers, where una read about one member of a religious order wey, with the love for im heart, obey im superior command at once. E dey start to write the letter o, but e no get space to finish am. So, to show how im quick obedience please Me, My mercy give am proof as I write the other half of the letter with gold. This glorious virtue dey please Me so much that I never give any other virtue so many miraculous signs and testimonies, because e dey come from the height of faith.
“To show how this virtue dey please Me, the earth dey obey am, and animals dey obey am — water dey turn solid under the feet of the person wey dey obedient. And as for how the earth dey obey, you remember say you don read about that disciple wey him abbot give dry stick, and command am under obedience make e plant am for ground and water am every day. E no begin ask how this kind thing fit ever do any good, but without asking whether e possible, e carry out wetin dem command am with such strong virtue of faith that the dry wood bring out leaves and fruits. This na sign say that soul don rise from the dryness of disobedience, and, as the green leaves of virtue cover am, e don produce the fruit of obedience. Na why the holy fathers call the fruit of this tree the fruit of obedience. You go still see say animals dey obey the person wey dey obedient; because one disciple, wey receive command under obedience, use him purity and virtue catch one dragon and bring am come meet him abbot. But the abbot, like true doctor of the soul, send am away with harsh words, so that the wind of empty glory no go toss am about, and to test him patience. E talk say: ‘Animal wey you be, you don carry another animal follow yourself come.’ And as for fire, you don read for Holy Scripture say dem put plenty people for fire because dem no gree disobey Me, and, by My command, the fire no harm dem. Na so e happen to the three children, wey remain with joy inside the furnace — and to plenty other people wey I fit tell you about. The water carry Maurus, wey dem send under obedience to save one disciple wey dey drown; e no think about himself, but with the light of faith, e think only about how to carry out him superior command. So e waka on top the water as if na dry land, and save the disciple. For everything, if you open the eye of your understanding, you go see how the greatness of this virtue dey show. Person suppose leave every other thing for the sake of obedience. If contemplation and union of your mind with Me carry you reach the point wey your body rise from the ground, and dem give you one command under obedience (I dey talk generally, no be about one particular case wey no fit become law), you suppose, if e possible, force yourself to get up and carry out the command wey dem give you, even though you no suppose ever leave prayer except because of necessity, charity, or obedience. I dey talk this one so that you go see how quickly I want My servants to obey, and how their obedience dey please Me. Everything wey the obedient person dey do dey bring merit to am. If e chop, obedience na him food; if e sleep, him dreams na obedience; if e waka, if e stay still, if e fast, if e stay awake dey watch — everything wey e dey do na obedience; if e serve him neighbour, na obedience e dey serve. Wetin dey guide am for choir, for dining hall, or for him cell? Na obedience, with the light of the most holy faith. With this light, e don kill him own self-will, humble am and throw am comot from himself, and with hatred for himself, e don surrender himself into the arms of him religious order and superior. As e dey rest with obedience inside the ship, and allow him superior to guide am, e don sail through the stormy sea of this life, with calm and peaceful mind and quiet heart, because obedience and faith don remove all darkness from am; e remain strong and firm, as all weakness and fear don leave am, and e don destroy him own will, wey all weakness and fear wey no get proper order dey come from. And wetin be the food of this bride wey be obedience? She dey chop knowledge of herself and of Me, as she sabi say she herself no be anything and say she be sinner, and she sabi say na Me be the One wey dey exist. Like this, she dey chop and sabi My Truth inside the Word wey become flesh. Wetin she dey drink? Na the Blood, wey inside am the Word don show her My Truth, and the love wey I get for her wey words no fit describe, and the obedience wey I, His Eternal Father, command Am to follow. So she come drunk with the love and obedience of the Word, she lose herself and her own opinions and knowledge, and through grace she get Me, through love she taste Me, with the light of faith for holy obedience.
“Person wey dey obey dey talk words of peace all im life, and when e die, e dey receive wetin im superior promise am say e go receive when e die: that na life wey no dey end, to see peace, and the highest peace and rest wey no dey end. This na good wey nobody fit measure im value or understand, because, as na good wey no get limit, anything wey small pass am no fit fully understand am. E be like container wey dem dip inside sea: e no fit hold the whole sea, na only the quantity wey fit enter am e dey hold. Na only the sea fit hold the whole of itself. So na only Me, the Sea of Peace, fit truly understand Myself and know My value. And I dey rejoice for how I know My own value and understand Myself. This joy, the good wey I get inside Myself, I dey share am with you and with everybody, according to the measure wey each person fit receive. I no dey leave una empty, but I dey fill una, as I dey give una joy wey complete; each person dey understand and know My goodness according to the measure wey I give am. So, person wey dey obey, with the light of faith in the truth wey dey burn inside the furnace of love, wey humility don anoint, wey the Blood don make drunk, together with im sister wey be patience, and with how e dey count imself as nothing, courage, perseverance wey dey endure, and all the other virtues (that na, with the fruit of the virtues), dey receive im final reward from Me, im Creator.”
This na short repetition of the whole book.
“My daughter wey dear to Me well-well and wey I love pass, I don now satisfy your desire about obedience, from beginning reach end.
“If you remember well, you make four requests to Me with strong desire wey no let your mind rest; or rather, na Me make you make them so that the fire of My love go increase inside your soul. One na for yourself, and I don answer am, as I give you light through My Truth and show you how you fit know this truth wey you want know. I explain to you how you fit come know am by knowing yourself and Me, through the light of faith. The second request wey you make to Me na say make I show mercy to the world. For the third one, you pray for the mystical body of the holy Church, say make I remove darkness and persecution from am, and, as you yourself desire, punish you for the sins of the Church. About this, I explain say no punishment wey person suffer for time wey get end fit make up for sin wey dem commit against Me, the Good wey No Get Limit, unless dem join am with the desire of the soul and sorrow for sin from the heart. I don explain to you how to do this. I don also tell you say I want show mercy to the world, and I prove to you say mercy na My special quality. Na because of the mercy and the love wey nobody fit measure wey I get for human beings make I send the Word, My only-begotten Son, come earth. So that you go understand everything clearly, I show you Him as a Bridge wey reach from earth to heaven, through the union of My divine nature with una human nature.
“I also show you, to make you understand My truth better, how dem build this Bridge on three steps; that na, on the three powers wey soul get. As you know, I also use parts of your body — the feet, the side, and the mouth — take show you these three steps. I use them also take show three conditions of soul — the condition wey never perfect, the perfect condition, and the condition wey perfect pass, where the soul reach the excellence of love wey unite am with Me. For each condition, I don show you clearly how to remove wetin never perfect and reach perfection, and how the soul fit know which road e dey follow, and know the hidden tricks of the devil and the love of self for spiritual matters. As I dey talk about these three conditions, I also talk about the three judgments wey My merciful kindness dey give — one for this life, the second one for the time of death, upon those wey die for mortal sin without hope. When I talk to you about their miserable condition, I tell you say dem pass under the Bridge through the Devil road. And the third na the last judgment for everybody. And I, wey tell you something about the suffering of those wey dey condemned and the glory of the blessed, when all of them go don take back their bodies wey I give them, also promise you say through the long endurance of My servants, I go reform My bride. And now I dey repeat My promise again. Na why I dey invite you to endure, as I Myself dey mourn with you over her wickedness. And I don show you the excellence of the ministers wey I give her, and the reverence wey I want make people wey no be clergy get for them. I show you why their reverence for My ministers no suppose reduce because of the sins of those ministers, and how that kind reduction of reverence dey displease Me; I also show you the virtue of those wey dey live like angels. And as I dey talk to you about this matter, I also touch on the excellence of the sacraments. And because I still want make you know about the different conditions of tears and where dem dey come from, I talk to you about am. I tell you say all tears dey flow from the fountain of the heart, and I show you their causes one by one.”
“I no only tell you about the four conditions of tears, but also about the fifth one, wey dey make death spring up. I don also answer your fourth request, say make I provide for the particular case of one person; as you know, I don provide. Apart from this, I don explain My providence to you, both generally and for particular cases. I show you how everything dey happen through divine providence, from the very beginning of the world reach the end. I dey give you things and allow everything wey happen to you — both troubles and consolations, for earthly life and for spiritual life — and every situation for your life, for your good, so that you fit become holy in Me, and My Truth fit come to fulfilment for you. This truth na say I create you so that you go get eternal life, and I make this clear through the blood of My only-begotten Son, the Word.”
“For My last words, I don also fulfil your desire and My promise to talk about the perfection of obedience and the imperfection of disobedience; and how person fit gain obedience and how e fit lose am. I don show you obedience as key wey fit open every door, and na so e be. I don also talk to you about obedience for particular cases, and about those wey perfect and those wey never perfect, and about those wey dey religious life and those wey dey live for the world. I explain the condition of each one to you separately, and the peace wey obedience dey give, and the war wey disobedience dey bring, and how person wey no dey obey dey deceive imself. I show you how death enter the world through Adam disobedience, and how I, the Eternal Father, the highest and eternal Truth, dey give you this conclusion of the whole matter: na through the obedience of the only-begotten Word, My Son, you get life. And just as the infection of death spread reach una from that first old man, na so the infection of the life of the new Man, sweet Jesus, don spread reach all of una wey go take the key of obedience. Na Him I make Bridge, because the road to Heaven don break. And now I dey urge you and My other servants to mourn, because through una sorrow and una humble prayer wey no dey cease, I go show mercy to the world. Die to the world and move fast along this way of truth, so that dem no go take you prisoner if you move slowly. I dey demand this from you now pass before, because now I don make My Truth clear to you. Take care say you no ever leave the room where you dey know yourself. Instead, inside this room, keep and use the treasure wey I don give you. This treasure na teaching of truth wey stand upon the living stone, sweet Christ Jesus, and wey wear light wey dey scatter darkness. My daughter wey I love pass and wey sweet Me pass, wear this teaching for truth.”
How dis soul wey devote imself well-well to God dey thank and praise God, dey pray for di whole world and for di Holy Church, and dey praise di virtue of faith as e bring dis work to an end.
Then that soul, after e don see with the eye of im mind, and don know through the light of holy faith the truth and greatness of obedience, as e dey hear am and taste am with love and desire wey carry im spirit high, look upon the divine majesty and thank Am, dey talk say, “Thank You, thank You, oh eternal Father, because You no look down on me, the work of Your hands, You no turn Your face from me, and You no look down on my desires; You, the Light, no let my darkness stop You; You, true Life, no let my living death stop You; You, the Doctor, no draw back because of my serious sicknesses; You, the eternal Purity, no count the plenty miseries wey full me; You, wey no get limit, overlook say I get limit; You, wey be Wisdom, overlook my foolishness; Your wisdom, Your goodness, Your mercy, Your goodness wey no get limit, overlook all these evils and sins wey no get end, and the plenty other ones wey dey inside me. As I don know the truth through Your mercy, I don find Your love, and love for my neighbour. Wetin move me? No be my virtues, na only Your love. Make that same love move You to shine the light of faith for the eye of my mind, so that I fit know and understand the truth wey You don show me. Grant me memory wey fit hold all the good things wey You don do for me, make my will burn inside the fire of Your love, and make that fire work inside me so well that I go surrender my body for blood to pour, and through that blood wey I give because of love for the Blood, together with the key of obedience, I fit unlock the door of Heaven. I dey ask You this with all my heart, for every creature wey get sense to reason, both all of them together and each one, inside the mystical body of the holy Church. I confess and I no deny say You love me before I exist, and say Your love for me pass wetin mouth fit talk, as if love for Your creature don make You mad. Oh, eternal Trinity! Oh Godhead! Na this Godhead give value to the Blood of Your Son. You, oh eternal Trinity, na deep Sea: the deeper I enter inside You, the more I dey find, and the more I find, the more I dey seek; the soul no fit belleful inside Your depth wey no get bottom, because hunger for You, the eternal Trinity, dey always catch am, as e dey desire to see You with light inside Your light. As deer dey long for the spring of living water, na so my soul dey long to leave the prison of this dark body and see You as You truly be. How long, oh! Eternal Trinity, fire and depth of love wey no get bottom, Your face go remain hidden from my eyes? Melt this cloud of my body at once. The knowledge of Yourself wey You don give me inside Your truth dey make me long to leave the heaviness of my body, and to give my life for the glory and praise of Your Name, because I don taste and see with the light of my mind inside Your light, Your depth wey no get bottom — the eternal Trinity, and the beauty of Your creature, because, as I look myself inside You, I see say I be Your image: You give me my life through Your power, oh! eternal Father, and Your wisdom, wey belong to Your only-begotten Son, dey shine inside my mind, and my will dey one with Your Holy Spirit, wey proceeds from You and Your Son, and na through Am I fit love You. You, Eternal Trinity, na my Creator, and I be the work of Your hands, and through the new creation wey You don give me inside the blood of Your Son, I know say You dey deeply in love with the beauty of the work of Your hands. Oh! Depth wey no get bottom, oh! Eternal Godhead, oh! Deep Sea! Wetin more You fit give me pass Yourself? You na the fire wey dey burn always but no dey burn finish; inside Your heat, You dey burn away all the soul love for im own self; You na the fire wey dey remove all cold; with Your light You dey shine on me so that I fit know all Your truth; You na that light wey pass every light, wey dey shine on the eye of my mind in way wey pass nature, dey make the light of faith clear so full and so perfect, that I see say my soul dey alive, and inside this light e dey receive You — the true light. Through the Light of faith I don gain wisdom inside the wisdom of the Word — Your only-begotten Son. Inside the light of faith I dey strong, I dey stand firm, and I dey persevere. Inside the light of faith I get hope; no let me faint for the road. This light, wey without am I for still dey waka inside darkness, dey show me the road, and na because of this I talk, oh! Eternal Father, say You don shine the light of holy faith on me. Truly, this light na sea, because the soul dey enjoy You with great joy, Eternal Trinity, the Sea of Peace. The water of this sea no muddy, and e no dey make the soul fear, because e know the truth; na deep water wey dey reveal sweet secrets, so that where the light of Your faith plenty, the soul dey sure of wetin e believe. This water na magic mirror wey You, the Eternal Trinity, tell me to look inside, as I hold am with the hand of love, so that I fit see myself, wey be Your creature, reflected there inside You, and You Yourself inside me through the union wey You make between Your godhead and our humanity. Through this light I know how to see You for my mind — the Highest Good wey no get limit, the Blessed Good wey understanding no fit reach, the Good wey nobody fit measure Im value. Beauty wey pass all beauty; Wisdom wey pass all wisdom — because You na wisdom itself. You, the food of the angels, don give Yourself to human beings inside a fire of love; You, the cloth wey cover all our nakedness, dey feed people wey hunger dey catch with Your sweetness. Oh! Sweetness wey no get any bitterness, oh! Eternal Trinity, inside Your light wey You give me through the light of holy faith, I don know the plenty wonderful things wey You don declare to me, as You dey explain to me the road of the highest perfection, so that I no go serve You inside darkness again, but with light, and so that I fit be mirror of good and holy life, and rise from my miserable sins, because na through them I don dey serve You inside darkness reach now. I no know Your truth and I no love am. Why I no know You? Na because I no see You with the glorious light of holy faith; because the cloud of love for my own self darken the eye of my mind, and You, the Eternal Trinity, don scatter the darkness with Your light. Who fit reach Your Greatness, and thank You for gifts and blessings wey nobody fit measure, like the ones wey You don give me inside this teaching of truth, wey don be special grace on top of the ordinary graces wey You dey also give Your other creatures? You willingly bend down to meet my need and the need of Your creatures — the need to look inside ourselves. After You first give the grace to ask the question, You answer am, and satisfy Your servant, as one ray of grace from You enter deep inside me, so that inside that light I fit thank You. Clothe me, clothe me with Yourself, oh! Eternal Truth, so that I fit run the course of this my life wey go end in death with true obedience and the light of holy faith; inside this light, I dey feel say my soul dey about to become drunk again.”
Leta from Ser Barduccio di Piero Canigiani, wey tell how di Seraphic Virgin, Saint Catherine of Siena, take pass from dis life, to Sister Catherine Petriboni for di Monastery of San Piero a Monticelli near Florence. For di Name of Jesus Christ.
My dearest Mother for Christ Jesus, and Sister as we dey keep di holy memory of our blessed mother Catherine, na me, Barduccio, one miserable sinner wey get guilt, dey beg make you remember me for your holy prayers. I be like weak baby wey di death of such great mother don turn to orphan. I receive your leta and read am with plenty joy, and I share wetin dey inside with my mama dem here wey dey suffer sorrow. Dem thank you well-well for your great charity and di tender love wey you get for dem. For their own part, dem dey beg well-well make you remember dem for your prayers, and make you ask di Prioress and all di sisters to pray for dem too, so dat dem go ready to do everything wey go please God concerning dem and you. But since you, as daughter wey dem love and wey remain faithful, want know how di life of di mother wey all of us share take end, I feel say I must satisfy your desire. Even though I know say I no too get di ability to tell dis kind story, I go still write wetin my weak eyes don see, and wetin di dull senses of my soul don fit understand.
Dis blessed virgin and mother of thousands of souls, around di Feast of di Circumcision, begin feel such great change for both her soul and body, so tey she need to change di way she dey live. To eat food wey go sustain her begin disgust her so much dat na only with di greatest difficulty she fit force herself to take any food. And when she take am, she no dey swallow any solid part of di food, but she dey bring am back out. Apart from dat, she no fit swallow even one drop of water to refresh herself. Because of dis, one very severe thirst wey no dey end come dey trouble her, and her throat swell and burn so much dat di air wey she dey breathe out be like fire. But even with all dis, her health still dey very good; she strong and fresh as usual. Na so we reach Sexagesima Sunday, when, around di time for Vespers, as she dey pray, one very violent attack strike her, so tey from dat day go, her health no good again. As night dey come for di Monday wey follow, just after I write one leta, another terrible attack strike her. All of us mourn her as person wey don die, because di attack hold her for long time and she no show any sign of life. Then she rise, stand for di same length of time, and she no look like di same person wey fall down.
From dat hour, new suffering and bitter pains begin for her body. When Lent come, even with her weakness, she begin put her whole mind for prayer so much dat di humble sighs and sorrowful cries wey she dey bring out again and again from deep inside her heart look like miracle to us. I think say you know too say her prayers dey so fervent dat one hour wey she spend for prayer dey make dat dear, tender body weak pass how person wey continue to pray for two full days go weak. Meanwhile, every morning after Communion, when she get up from di ground, her condition dey so bad dat anybody wey see her go think say she don die, and na so dem dey carry her go back to bed. From there, after one or two hours, she go get up again, and we go go St. Peter’s, even though e dey one good mile away. There, she go settle down to pray and remain like dat until Vespers. When she finally return to di house, she go don tire so much dat she go look like dead body.
Na these exercises she continue to do until di third Sunday for Lent, when she finally succumb to di sufferings wey nobody fit count, wey dey increase every day and dey waste her body, and di suffering of her soul wey no get end. This suffering for her soul come from how she dey think about di sins wey she see people dey commit against God, and di dangers wey she know say di Holy Church dey face, wey dey become more and more serious. All these things overwhelm her well-well, and she dey suffer torment both inside and outside. She lie down for this condition for eight weeks, without power to raise her head, and pain wey person no fit bear fill her body from di sole of her feet reach di top of her head. Di pain reach so tey she go often talk say: “These pains na truly pains for my body, but dem no come from natural cause; because e be like say God don give di devils permission to torment this body as dem like.” And truly, e clear say na so e be; because, if I try to explain di patience wey she show under this terrible agony wey nobody don hear of before, I go fear say my explanation fit spoil di account of things wey words no fit explain. Na only this one I go talk: every time wey new torment come upon her, she go raise her eyes and her heart to God with joy and talk say: “Thank You, O my Husband wey dey forever, for di fresh graces like these wey You dey give me every day, me wey be Your miserable servant woman, wey no worthy at all!”
Na so her body continue to waste away until di Sunday before di Ascension; but by that time, e don reach one condition wey e be like dead body for picture. But no be her face I dey talk about, because her face still dey like angel own and dey show deep devotion; na her chest, arms and legs I dey talk about, where na only bones person fit see, with skin wey thin well-well cover dem. She weak so much from her waist go down that she no fit move herself even small from one side go another. For di night before that Sunday, about two hours or more before daybreak, one big change happen for her, and we think say her end don dey near. Dem come call di whole family make dem gather round her. With special humility and devotion, she make signs to di people wey stand near her say she want receive holy Absolution for her faults and di punishment wey dem deserve, and dem do am for her. After this, her condition gradually become so weak that di only movement wey we fit notice na her breathing, wey continue, full of sorrow and weak. Because of this, e seem right to give her di Sacrament of Extreme Unction, and our abbot of Sant’ Antimo do am, as she lie there like person wey no dey feel anything.
After this anointing, her condition begin change completely, and she begin make different signs with her head and her arms, as if she dey show say demons dey attack her seriously. She remain for this terrible condition for one hour and a half. After she don spend half of that time for silence, she begin talk say: “I don sin! O Lord, have mercy on me!” And I believe say she repeat this more than sixty times, each time raising her right arm, then allowing am fall and hit di bed. Then she change her words and repeat again di same number of times, but without moving her arms: “Holy God, have mercy on me!” Finally, she use di rest of di time wey I don mention take pray many other prayers with humility and devotion, expressing different acts of virtue. After this, her face suddenly change from sadness to light like angel own, and her eyes wey tears and sorrow don cover become calm and full of joy. E happen in such a way that I no fit doubt say, like person wey dem rescue from deep sea, she don come back to herself. This thing greatly reduce di sorrow of her sons and daughters wey stand round her, inside di kind sorrow wey you fit imagine.
Catherine bin dey lie down for Mother Alessia chest, and now she manage raise herself, and with small help she begin sit up, de lean on the same Mother. Meanwhile, we don put one holy picture for her front, wey contain plenty relics and different pictures of the saints. But she fix her eyes on the image of the cross wey dey inside am, and she begin adore am, de use words explain some of the deepest things wey she feel about God goodness. As she de pray, she accuse herself before God for all her sins generally, and in particular, she talk say: “Na my fault, oh eternal Trinity, say I don offend You so badly through my carelessness, ignorance, ingratitude, disobedience, and plenty other faults. See as I miserable reach! Because I no keep Your commandments, whether na the ones wey You give everybody generally, or the ones wey, for Your goodness, You give me in particular! Oh, see as I be creature wey no get worth!” As she talk this one, she beat her chest, de repeat her confession, and she continue: “I no keep Your command, wey You take tell me make I always seek to give You honour, and make I use all my strength work hard for my neighbour. Instead, I run from hard work, especially where e dey necessary. You no command me, oh my God, make I leave every thought about myself and think only about the praise and glory of Your Name through the salvation of souls, and make I comfort myself with only this food wey I take from the table of the most holy Cross? But na my own comfort I don seek. You always invite me make I bind myself to You alone with sweet, loving desires wey full of zeal, with tears and humble prayers wey no de stop, for the salvation of the whole world and for the renewal of the holy Church. You promise me say, because of them, You go show the world mercy and give Your Spouse new beauty. But I, miserable person, no respond to wetin You desire; instead, I remain asleep for the bed of carelessness.
“Oh, see as I dey miserable! You put souls for my care, and You give me so many beloved sons, so that I go love them with special love and lead them to You through the way of Life. But I no be anything to them apart from mirror wey de show human weakness; I no care for them; I no help them with humble prayer wey no de stop before You, and I no give them enough examples of good life or the warnings wey teaching wey de lead to salvation de give. Oh, see as I be creature wey no get worth! Na with so little reverence I receive Your gifts wey nobody fit count, the graces of such sweet sufferings and hard work wey You see fit to heap on this weak body. And I no endure them with the burning desire and fervent love wey You take send them to me. Ah! Oh, my Love, through Your goodness wey plenty so much, You choose me as Your spouse from the beginning of my childhood, but I no faithful enough; in fact, I no faithful to You, because I no keep my memory faithful to You alone and to Your most exalted blessings; I no fix my mind on the thought of only them, and I no prepare my will to love You at once with all the strength wey e get.”
Na these things and many other things like them that pure dove take accuse herself; but as I think, na more to give us example than because she herself need am. Then she turn to the priest, say: “Because of the love of Christ wey dem crucify, absolve me from all these sins wey I don confess for God presence, and from all the other ones wey I no fit remember.” After that one, she ask again for the plenary indulgence, and she talk say Pope Gregory and Pope Urban don grant am to her. She talk this one like person wey hunger for the Blood of Christ dey worry. So I do wetin she ask, and as she keep her eyes fixed on the crucifix all the time, she begin adore am again with very deep devotion. She begin talk some things wey get very deep meaning, wey I, because of my sins, no worthy to understand. The sorrow wey I dey suffer and the pain wey hold her throat still make am hard for me to understand. The pain too much sotey she hardly fit talk, and as we put our ears near her mouth, na one or two words we fit hear from time to time, and we dey pass them from one person to another. After this, she turn to some of her sons wey no dey there when, many days before, she give the whole family one talk wey person no fit forget. For that talk, she show us the way of salvation and perfection, and give each of us the particular work wey e go do after her death. Now she do the same thing for these other ones, and with deep humility she beg all of us to forgive her for the little care wey e seem say she don take over our salvation. Then she tell Lucio and another person some things, and finally she tell me some things too. Immediately after that, she turn to prayer.
Oh! If una for see the humility and reverence wey she take beg for and receive the blessing of her mother wey sorrow full her heart, many times! All wey I fit talk be say e sweet her and e bitter her at the same time. The sight of the mother as she dey put herself for the care of her blessed child, and dey beg her to obtain one particular grace from God, full of tender love — that grace na say, for these sorrowful circumstances, she no go offend Him. But all these things no distract the holy virgin from the fervour of her prayer. As her end dey near, she begin pray especially for the Catholic Church, wey she declare say she dey give her life for. She pray again for Pope Urban VI., wey she firmly profess say na the true Pontiff, and she strengthen her sons make dem never hesitate to give their life for that truth. Then, with very great fervour, she beg all her beloved children wey the Lord don give her, make dem love only Him. She repeat many of the words wey our Saviour use when He put the disciples for the Father care. She pray with such deep love sotey, as we hear her, no be only our hearts, but even the stones sef fit break. Finally, she make the sign of the cross and bless all of us. Like that, she continue to pray until the end of her life, wey she don long for so much, as she dey talk: “Na You, oh Lord, dey call me, and I dey come to You, no be through my merits, but through Your mercy alone, wey I dey ask You for, through the power of Your Blood!” Many times she cry out: “Blood, Blood!” Finally, as she follow the Saviour example, she talk: “Father, na into Your Hands I put my soul and my spirit.” Then, peacefully, with her face shining all over like angel own, she bow her head and give up her spirit.
Her passing happen on Sunday for the hour of Sext, but we no bury her until the hour of Compline on Tuesday. No bad smell dey at all; her body remain so pure, whole and sweet-smelling, and her arms, her neck and her legs remain soft and fit bend as if she still dey alive. During those three days, crowds of people come visit the body, and anybody wey fit touch am count himself lucky. Almighty God still work many miracles for that time, wey I no go mention because I dey hurry. The faithful dey visit her tomb with devotion, just as dem dey visit the tombs of the other holy bodies wey dey Rome. Almighty God dey grant many graces in the name of His blessed spouse, and I no doubt say many more go still come, and to hear about them dey lift us up greatly. I no go talk more. Put me for the prayer of the Prioress and all the sisters, because right now, I need the help of prayer very much. May Almighty God preserve una and help una grow in His grace.