Posthumous portrait of Antoinette Bourignon, engraved by Batterby & Son for the ‘Light of the World’ 1786 abridged edition, edited by Joseph Whittingham Salmon for the Society for Promotion of the Heavenly Doctrines of the New Jerusalem (a.k.a. The Swedenborgian Society) in London, printed by R. Hindmarsh. The portrait’s artwork was originally made by Pierre Poiret.

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Today’s sharing from the Blue House of Via-HYGEIA is part 2 of our planned series devoted to Antoinette Bourignon de la Porte to honor her memory and bring back an echo of her singular voice with here an excerpt in part III, the Ninth Conference from ‘The Light of the World‘, perhaps the most influential of the published accounts about her. From page 51 to 61. Antoinette Bourignon tells us here, in a quasi-prophetical manner when applied to our ‘modern epoch’, not to remain silent in front of Evil and to speak it out, then she explains thoroughly the step by step mechanism in which we get entrapped in our sins leading us into our personal and collective hell. She then shows us powerful ways where Divine Grace may lead us towards redemption🌿In these times of intense trial, we suffer the worldwide consequences of post-modernism & religious hypocrisy and bigot-idiotism that make us see everything upside down, and our societal compasses are wildly off, and therefore it is HEALTHY to read about what is right and what is wrong, so to reset ourselves in a balanced way: The U.S. of America are at the verge of another civil war with a complete wrong reading about ‘how to be a good Christian?’ or ‘how to be a good human being?’ In Europe with dreadful wars in its neighborhood, the extreme rights are ‘out of the box of shame‘ and menacing again our core liberties with their affected disdain for the price of a human life; the rest of the world is not left behind, with so many populists who are preaching hate and supremacy of a group against all the others, etc…We need an urgent RESET and if we do not speak out Evil from whatever sides it originates, we are doomed to wander into strange and lifeless Sargassos seas, where the proud and the hypocrites will rule over our lobotomized beings, definitively reduced into slavery and used as mere fodders for their pleasurable sacrificial games.

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1. Antoinette Bourignon tell us

that we ought to Speak Out Evil

Speaks of the Sins which we commit in another;

and that to declare the truth of Evil is not Sin.

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I said to her, I was more certain that she was guided by the Holy Spirit, than the Church and her Council were so; and therefore she must tell me what I ought to do.

She said: ‘Sir, You may indeed lean to my Sayings, because I speak nothing of myself. It is true, it seemed somewhat hard to you, that I overturn the Church and her Council; and also when I say that the Devil rules them: But I know this by the Light of the Holy Spirit, which obliges me to declare it, perhaps for the enlightening of others, that they be converted; or to give them a full Measure, that no body may pretend Ignorance: For if I were not prest in my Conscience, I would beware to speak of such Evils, as one trembles to hear them. It were more pleasant and agreeable if I could say in truth, that the Church is guided by the Holy Spirit, and that Rome is the Church of God. This Discourse would confort my Soul, and give content to all those who are under her Obedience. But this not being true, I should flatter them to their destruction: Whereas the true knowledge of Things may save them.

You have been also troubled sometimes to hear me say that all Men are in a state of Damnation, which notwithstanding is most true; and if I could say in truth the contrary, I would be loved and followed by all those who believe they are in a state of Grace: But because I can’t speak a Lie, everyone leaves me so that they can flatter themselves with fine Hopes; Truth seeming to them more hard than Damnation; though the one be much more lovely than the other; because Truth enlightens always the Understanding; though it be sometimes hard to Sense, yet it can lead us to Salvation, and make us happy to all Eternity; whereas Damnation render us for ever miserable. It is a trouble to us to be told that we are out of the way of Salvation, and we ought rather to be grieved for being ignorant of the truth in those Things which concern our Eternal Happiness (Isa. 4: 3): The  ignorance of this occasions our Damnation. Therefore, Sir, never be troubled anymore to hear me tell the Truth in evil Things; for if I should say to you, that you are in a state of Salvation, your Soul should receive no advantage thereby: On the contrary, it might be tainted thereby which with Vain glory, or contract a sloth in that which is good: And if I should say to you, that the Roman Church is Holy, and guided by the Holy Spirit, it would be of no advantage to you, since you obey her as much already as if she were really Holy: You could not gain any thing by me saying so. So that to know the Truth of Good is much less profitable than to know the Truth of Evil, from which one cannot preserve himself without knowing it.

This the Devil knowing, he has found the way to introduce into the Church a Maxim, That ‘we ought never to speak evil of any though it were true‘. They call this the Sin of Detraction; that her Evil may be still concealed, and none may dare to discover it for fear of committing a sin. It were Good we knew in what place the Holy Spirit has declared, That to tell the Truth of Evil is a Sin; for this were true, Jesus Christ would have committed many sins, when he publicly called the Priests and the Pharisees, ‘Hypocrites, Generation of Vipers‘ and so many other Names, discovering their Wickedness and Falsehood, saying, ‘That they were whited Sepulchers, fair without, but within full of dead mens  bones; and that they made clean the outside, leaving the in side full of uncleanness‘. (Matt. 12: 34 + Matt. 23). Could all these Truths discovered by Jesus Christ be sins of Detractions? As they have persuaded all those which declare such Truths; since all that Jesus Christ did while he was upon Earth, was to give us an Example? Is it not evident enough, Sir, that the calling that sin to declare the Truth of another man’s Evil, has been invented by the Devil, to cover his filthiness, and that all sort of sins and Evils might be cherished by the privacy of them?

For the most part of good Men endeavor to excuse and cover them, believing they do well in it; though notwithstanding it be a very ill thing, because it is hurtful three several ways:

First, to him that does evil, who will not amend so easily while his evil is concealed as if it were discovered.

Secondly, it is very prejudicial to him to whom the evil is done; because it is very hard to avoid or guard against an unknown Evil.

And Thirdly, to the person who conceals another’s Evil, who cooperates to the Evil of him that does it, and of him that receives it; and nevertheless, they call that great Good of declaring the Truth of Evil, the sin of Detraction.

This unhappy silence makes all sort of Abominations daily to increase in the sight if God; because they having lost his Fear, they lose also that of Men; since their sins cannot be discovered without offending God. This is also a Doctrine which the Devil has invented, with so many others, to the end that every one may follow the Antichrist, while they think they are doing well: For if it were a sin to declare the Truth of Evil, Jesus Christ would not have done it of his Apostles themselves, calling Saint Peter publicly Satan, and reproving him in all of his Faults (Matt. 16: 23) ; as the Apostles afterwards did their disciples (Saint Paul, Corinthians & Galatians). But, these new masters teach,’That is is a sin to declare the Truth of Evil‘, without any other ground but that of covering their Wickedness, that their Evils may not be discovered, and they may commit them the more, by continuing in the Reputation of being good Men, though they be wicked.

If they had considered well the Nine ways by which we may sin in another, they would find that it is a sin to conceal the Truth of Evil; whereas they teach that it is one to discover it.’

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I entreated she would explain to me the meaning of these sins which we commit in another; and if we are guilty of them, that I might guard against them.

She said: ‘Sir, We are guilty of the sins we commit (Rom. 1: 32+ 1 Tim. 5: 22): For God regards not so much the Action as the Intention. (Mat.5:28+ John 8:24). Sins being Spiritual Things have no need of Material Acts. God searches the Heart and the reins, and not so much the feet and the hands (Jer. 17: 20). These inwards Sins are so much the more dangerous than the outward, because we take heed of them; for they are not so manifest and known, though notwithstanding they be mortal and damnable sins. (Psal. 19: 13). Every one excuses himself of them before Men: Which we cannot do before God; for Ignorance never excuses sin: If we are very careful and diligent to know and discover what is necessary and profitable for our body, we are obliged to be much more so as to our Soul. It is not enough that one says he knows not these sins, because every one is obliged to know them; and our Salvation or Damnation depends upon them: for he who sins ignorantly, goes ignorantly to Hell. We are created for no other end but for Salvation: This is the only Affair of Importance that concerns us most nearly; for setting aside Salvation, all is perishing. For this cause we must study to discover what sin is. Therefore to satisfy your Demand, I will explain the Nine Ways by which we offend God in another:

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2. The Nine Gates of Evil

and their Psychology

First, we commit sin in counselling to do evil. How many are there who are guilty of this sin without perceiving it? If you have a Friend affronted, you will say to him: ‘I would not suffer this affront without revenging myself.’ Or you will tell him: ‘You would not have the heart to suffer it‘; and such like things: Or if we give any Counsel that is not according to the Righteousness, Goodness or Truth of God; or if we counsel any to do evil for our pleasure, or profit, or otherwise. These Counsels are as many Sins as the wicked Actions which those commit whom we have counseled to do them, whether they be in Word or Deed; because our advice is often the cause why the Sin is done: By a just Title then, we ought to bear the punishment of it; as we shall certainly do before God, who looks more to the Wickedness of the Heart than to the Evil Actions: And he who counsel another to do evil, is sometimes more wicked than he who does it out of Complaisance to his Counsellor, or out of the esteem he has for him. Those in Offices, or Attorneys and Advocates who give Counsel, and not according to straight Justice and Truth, do often fall into these Sins, and therefore they ought to be condemned of the same guilt with him who commits the evil Deeds to which they have advised him; for they have both equally contributed thereunto, and the Counsellor often with more wickedness than the Doer, because to counsel Evil is worse than to do it.

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Secondly, He who supports Evil commits also the same sin with him who does it, because if Evil were not supported, it would not so often committed: Therefore, the Supporter of Evil causes Evil Deeds, and gives the Man boldness to commit it the more; and therefore he who supports it ought justly to bear the punishment of him who does it, yea, even more; for it would be in his power to hinder it, by not supporting it. Those are doubly guilty, that is, of support that they themselves give, and of the evil done by the other, which he would not do, if he were not supported in it.

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The Third Way by which we commit sin in another, is, In commanding to do Evil. In which Fathers and Mothers, Masters and Mistresses, and other Superiors do very often fall; who command those under them, to do something that is not just or good. These are guilty of as many sins as they command their Subjects or Inferiors, who very often, of they were left to themselves, would not, or durst not, commit the Evils which are Commanded them: Though Inferiors are not obliged, and never ought to obey the Commands which are given to them to do evil, yet, the Commanders cease not to offend mortally only by commanding it; as an Inferior commits a mortal sin in doing the Evil which has been commanded him, because the sins of the one cannot lessen the sins of the other, but both are guilty of the same commanded sins. In which many are deceived, who believe that is is lawful for them to do the Evils which have been enjoined them by Father, Mother, Masters or Mistresses, or any other Superiors, whosoever they be; as also such Superiors deceive themselves, who are persuaded that they have not committed sins, when they act not in the Devil’s Deeds; for truly, and in the sight of God, they commit as many as they have commanded to be done; for if their Wills were not evil, they would never advise to do evil, much less command it.

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The Fourth way by which we offend God by another, is, When we command or approve Evil. This is very common in this Age, wherein evil Doers are commanded. When we  see any one avenge himself of an affront, we will say: ‘He shows that he has courage‘; we are ready even to praise Children that are malicious in defending themselves, as well as others who give blow for blow; or those who signalize themselves by Pomp and Vanity (Psal. 49: 18-20); or we praise those who exceed in Feasting, or other Evils, whatever they be. Now the Praise of Evil incites Men to do it the more, and encourages them to commit it the more boldly. And therefore he who praises it, is guilty of as many times as he who does the Evil.

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The Fifth Way by which we offend God in another, is, In partaking of the Evil; as when one has some Advantage by the Evil done by another; or if any one profit by the Theft which another commits, whether by buying what is stolen, or eating and drinking it, or by enjoying some ill-gotten Goods: So also he who makes gain by the Gluttony or Drunkenness, or other sins which other Men commit. By all these Things Men are partakers of other Men’s sins, and thereby do the same Evil with him who directly commits it, yea, even more; because he who commits Theft, or any other actual Wickedness, runs the Hazard of his Life, or of other corporal Punishment; but he who partakes in it only, lives without fear though he be equally guilty with him who commits it, nevertheless he does not undergo the same Penance in this World; neither does he acknowledge his Faults, that he may give satisfaction for it in the other: Therefore his sin is so much the more dangerous, because he does not weight it as it is weighted before God.

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The Sixth Way that we offend God, in another, is, When we take pleasure in another Man’s sins; as he who takes pleasure to see Men fight a Duel, or otherwise; or is pleased that another cheats cunningly, or steals handsomely, or provides for his Accommodations with Luxury and Vanity. Thus, whatever the Evil be, the pleasure that we take in seing another do Evil, is sin: For he who loves God, ought to be grieved for all kind of Evil that he sees committed by others, as well as for what he commits himself. (Jer. 9: 1 & 2 Cor. 12: 21).

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The Seventh Way, is,  When we do not correct Evil, as much as is in our own power; as Fathers, Mothers, Masters and Mistresses, who tolerate the Evil of their children or Inferiors, because they desire not to offend them, or for some other humane Respect, or even out of softness of Temper, or natural Goodness, suffering Evil rather than they will correct it, when they are obliged to do it. All these are guilty of the same Evils with their Children or Inferiors; for their tolerating them is the cause that they are habituated and continue in Evil, who might have amended if they had been rebuked and chastised for it. Thus, many will be damned who are not apprehensive of it: For all the Evils which Subjects or Inferiors commit for want of reproof, will be laid to the charge of Superiors, as if they themselves had committed them by their own deed, because of the Obligation that lies on them to correct Evil, and their neglecting to do it upon whatsoever pretext. (Ezek. 33:6-7-8).

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The Eighth Way that we offend God in another, is, When we do not hinder Evil when we may do it; as if Two Persons quarrel or fight, and we might pacifie or divert them, nevertheless we will not give ourselves the trouble, either through sloth or human respect, or some other excuse; or when we see one ready to do evil, and we might hinder it by admonishing him, or discovering his Evil by crying out, or otherwise; which we omitting, we commit the same Evil with him who does it, when it is in our power to hinder it by what way soever this might be, as giving too much liberty to those under our Charge, or leaving them in dangerous occasions, or giving them Money, or other things, which they take occasion to offend God. In all these, and divere other Cases, we are guilty of the sins which other commit, by not hindering them, when we might have done it.

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The Ninth and Last is, That we do not tell the Evils that we know of others to those who might put a stop to them; as, in not telling the Faults of Children, Scholars or Servants, to Fathers, Superiors or Masters, who might prevent them. Silence, in these respect, does as much Evil as the Faults which are committed without knowledge of the Superiors, because if they were known to them, they might hinder or correct them; which they not doing, being ignorant of them, the fault and blame falls upon those who conceal them, whether to please the Evil doers, or upon any other pretext whatsoever, because by their silence in some manner they co-operate to the sin. Nevertheless, there are very few who are apprehensive of these kind of sins, and much less do they repent of them; for they imagine, they are not guilty of them, because they have not committed them effectively in their own Persons; yet, they will be all imputed to them as well as if they had personally committed them; and they cannot be excused through ignorance, because all Christians are obliged to know what they ought to do or avoid; for Jesus Christ and his Apostles have set down all for him who will take the pains to search for it. But the darkness is so great, that they perceive not the things that are not necessary; and they live in such a negligence of their Salvation as if they were assured of it, though they be very far from it; because no unclean thing shall enter the Kingdom of Heaven (Rev, 21: 27). Those who enter there must be holy. None can otherwise draw near to God, the Source of all Purity and Holiness, (Heb. 12: 14). In which many are deceived who believe that Holiness belongs only to the Perfect whom they imagine to be some singular persons; And yet without Holiness no Man shall ever be saved.

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I said to her, That very few Persons considered those things, and scarce any look on themselves as guilty of those sins which they commit in another, no more than of those which they commit against the Holy Ghost, because they perceive not that they are guilty of them; though notwithstanding I see clearly that those who are esteemed holy or perfect are tainted both with the one and the other of the said sins.

She said: Sir, I am well pleased that thou begin to discover that which the World is condemned that you may not need to believe it blindly; for if you perceive clearly that the Holy and the Perfect now are polluted with the sins which they commit in another, and with those against the Holy Ghost, those whom they call Wicked are visibly defiled with diverse kinds of Actual sins; which is known to all the World. Of whose Salvation then can you hope for? The Wicked bring their condamnation upon them through their obstinacy in a wicked Life; and the Good draw it on by the sins which they commit in another, and those against the Holy Ghost, which they will not know, and much less amend, because they presume upon the certainty of their Salvation without all these Circumspections whereby they might discover the state of their Souls, or the Sins with which they may be defiled, which are Spiritual, and of which through blindness they are insensible.

Hereby the Proof is just of the World’s being universally judged, because the sins are universal; which sins do judge and condemn Souls. (Jer. 2: 19). For God judges no body: He only fulfils all Righteousness; and those who shall be condemned, shall so always by their own sins, and never otherwise. And if Sins condemn, then all they who live in them do bear their condemnation: And since we see that in this Age neither the Good nor the Wicked are free from sins, we cannot but see and confess, that the whole World is judged and condemned, and that we are arrived at the general Judgement, seing generally sin rules and bears sway. We must not look for any other condemnation but that of our own sins know to God’s Justice, which condemn all that is unjust, without hatred and without favor. The Righteous Balance of this Divine Justice being still kept steady by a hand that never shakes, does always condemn Unrighteousness.

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I said to her, That I was wholly convinced by so clear and true Arguments; that I acknowledged without doubt, the World was generally judged by its general Sins; asking her, if whilst this Sentence was putting in execution, there were not means whereby a Man might be converted.

She Said: Yes, Sir, there are means of Conversion as long as we have life. There is place for Repentance till Jesus Christ come upon the Earth, and root out Evil; yea, even when he shall come there will be yet hopes of Pardon (Rev. 1: 7): Therefore he says, That Sinners and Harlots shall inherit the the Kingdom, and that the Children thereof shall be cast out (Matt. 8: 11-12 & Matt. 21: 31-32); because these wicked Persons may be yet converted, and acknowledge their sins; whereas those Children of the Kingdom, who esteem themselves holy and religious, continuing obstinate in the presumption of their Salvation, will be cast out, though they be called the Children of God and of his Kingdom. There are therefore means of Conversion for those who will repent and change their manner of Life, even though they were the greatest Sinners of the World; yea, even for those who are full of the sins against the Holy Ghost, or the sins committed in another, provided they get out of their darkness, and receive the Truth.

For these ends, God puts his last Sentence in execution slowly, and sends his plagues one after another, that he may give time and leisure to all those who desire to be converted, to do penitence (Prov. 12: 2 & Prov. 10): In which he still exercise the Effects of his Almighty Goodness and Mercy, not willing that a sinner should perish, but that he live and be converted (2 Pet. 3: 9). The sins against the Holy Ghost will be forgiven as well as other sins, provided they repent of them; which they not doing, they shall no more be pardoned when Jesus Christ shall come upon the Earth, than at present: For where there is no repentance, there can be no pardon; for this cause the sins against the Holy Ghost will be very rarely pardoned, because they are very seldom repented of and amended.

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Source

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Coming soon:

A Little Antoinette Bourignon Sampler:

Part 3- How Antoinette Bourignon Is Sent From God

To Declare Truth To Suffering Humanity.

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