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The "Very Weak One" (The Seventh Disciple)
6th December 1840, morning from 1/2 10 to 3/4 12.
Writer: C. L., S., And. u. Ans. H. Today, the Lord revealed the following through the mouth of His servant, after having read in the past the side-note "To the very weak :
[1] You will all understand well that I as the highest Being, as God from eternity and as Father of all people, spirits and angels do not commit such things like the just mentioned ones in reality Myself, in order to reproach Myself afterwards before you like a double and to admonish Myself in a certain way to improve Myself in all this, which I have never committed.
[2] If you think about this little said, – will not arise by itself to you the almost inconceivable question: Yes, can God also sin, since He is God, as in His sanctuary so also in His wisdom and also in His love? Where, then, does such an accusation against oneself come from? But do you not say yourselves that My ways are unfathomable and My counsel inscrutable? Yes, look, that is how it is! Since all eternity, no-one has ever attended My counsel, and no angel's eye will ever see the secret ways of My wisdom and My love.
[3] But so that you may well understand this seventh disciple, I want to lead your feelings back for a short moment into the great time of the incarnation of My love. And as from there all light and all help has come into the world, so also this very light shall well enlighten you the inside of a little hazelnut, that I, your Father, in this seventh disciple or in the very weak, pushed under your teeth to crack them open.
[4] So also here ask My love: You most pure Godly Being, Who is never capable of even the slightest faulty thought, how is it and how was it possible to separate You from the Father, to burden You with all the sins and all the abominations of the world, to appear to Your Father or to the holiness of God in a worse light than the one through whom all wickedness came into the world? How could you become the murderer of all murderers? How could You become the adulterer of all adulterers? How could You become the liar of all liars? Yes, how could You become the greatest despiser of the holiness of God? Yes, how could You take upon Yourself all sins, great and small, from the beginning of the world to the end of it, since You were the love of God Himself, and the Father in You as You were in the Father, and the God in You as You were in God? And how could the Godhead say to You from the heavens before the entire world at your baptism in Jordan: “This is My beloved Son in whom I am well pleased, you shall listen to Him!?”
[5] Behold, you can think there as you will, you will produce nothing understandable. And will you not, the deeper you pursue the matter, also become the more mysterious, when you draw this right to the light and think so completely deeply in yourself, how it is possible that just the most pure essence of God, yes, the life in God Himself, which is the Life of all life and the Light of all light, might well be so badly laden with the death of all death and with the darkness of all darkness?
[6] Behold, if you can comprehend this, you will find this little hazelnut offered to you as easily understandable as if it had been laid before your heart completely unveiled. This is the only great step that everyone has to take in his heart and help Eternal Love to bear the cross, so that one day He would like to have a part in the great work of the redemption, the overcoming of death and the resurrection, which is still incomprehensible until now. Therefore be careful and first understand this great mystery, and you will see therein enlightened every single pore of the very weak.
[7] That the world was in all sorts of trouble from the beginning, you know; and through whom and how it came into that, you also know. But how the world in it’s trouble could have existed before God, that is another question. Behold, the world was thus dead in it’s wickedness and could therefore no longer possibly orientate itself according to the inviolable holiness of God. Therefore it had to be constantly directed by the merciful love of God, so that it might exist at least as what it was; but say you yourselves, what is a judged thing, is it dead or alive?
[8] There I can tell you nothing else than to help you with a question: Is a machine dead or alive? Your answer cannot possibly turn out differently than that you say: A machine is dead, and it’s movement is nothing but an artificial direction of the mechanic. And behold, just so it was also with the bad world before redemption. It was merely a machine, always directed by My merciful love.
[9] But if you had before you an otherwise quite quaintly beautiful machine, to which the art of the artist as well as that of the mechanic would have given everything, that nothing would be lost to him except only the independent life, in order to be a human being in all perfection – yes, wouldn't you eagerly wish not only the artificial life to this machine, but a real independent life? And if you were capable, as I am, you would draw yourselves into the machine with your life in the spirit, and would thus necessarily draw all it’s shortcomings and inner infirmities to you, and in a certain way clothe yourselves with them.
[10] Behold, how was it then to be done, since I alone am Life and have life in and out of Myself, to give the permanently judged world a truly free and not a merely mechanical life? Behold, there Love had to separate itself from God or the primeval holy Power, from which it was eternally born and the power of God eternally from it. So this eternal Life in itself or of the primeval Power of God had to make a break with God and had to sink down to the dead world and adopt it’s mortality, that mortal thereby loses mortality and becomes alive again freely in and out of the Life from God, Who is the Life of all life, since God Himself is in this Life and the Life itself in God. And so Life has gone out from God, has clothed Itself with fleshly mortality, so that through this, all flesh would become freely alive in itself through the Life from God, as God Himself is Life since eternity through the same eternal Life of love in Himself.
[11] See, this is now the great mystery why the Love of God has made Itself in man to be all kinds of a criminal and sinner, so that not only one flesh, but all flesh may be permeated with the life from God. And this Love, now so overloaded with all guilt, then had on the contrary to humble Itself before the holiness of God, by virtue of the general guilt or mortality taken upon Itself, even to the very extreme point of all points, and had to endure every conceivable reproach, in order to be able to reunite with God, as well as to give all this to the Father or the holiness of God alive again, what has gone out of God alive once, but caused it’s own death through the headstrong and haughty breaking away from God – or from His eternal order.
[12] See, now that you understand this as well as possible, I now also want to acquaint you a little with the reproaches, which were necessarily given to Me there by the holiness of God, so that you experience something there, which the world has not yet experienced up to the present minute.
[13] You know that everything that was created in all of infinity, according to the testimony of My dear John, was made and created through Me. But now take the world that has become evil, which was always condemned by the holiness of God because I, as the bringer of such condemnation, therefore also necessarily had to share this reproach by the holiness of God, since the world and all that is in it was not called into existence by itself, but solely and exclusively through Me.
[14] Since the world was directly opposed to the holiness of God, how was Love's existence, which had evoked such things that the holiness of God had to condemn, other than a self-damnable one? – Now imagine all the nameless deeds of people. See, because of all these deeds I had to be condemned by the holiness of God, because the deeds themselves were condemned as appearances in the world that came out of Me. What was to be done?
[15] Behold, only two ways were open to Me, namely the way up, and the way down, that is: I return to God, become one with Him and, through the power of His Holiness, destroy all that has come out of Me – or I separate Myself loaded with all reproach, with the highest damnation, from God, enliven and sanctify My works and in My infinite humiliation do justice to the equally infinite holiness of God. See, if I were not the equally infinite Love itself, as God is the infinite holiness Himself, I would certainly have done the first. Only My love was able to make the unspeakable pronounceable, denied It’s holiness and made Itself unholy, since It burdened Itself with all guilt, and thus also with death's heaviest burden.
[16] But you know the event when I prayed to God in the Garden of Gethsemane at the so-called Mount of Olives, where I separated Myself for the sake of the world. Behold, only then did the great blindness of My love awakened completely and saw with the greatest horror between Himself and God the infinite chasm; there I seriously repented that I left God and turned to the dead work of My vain lust, and at that time the whole of creation stood in the great limbo between existence and eternal non-existence. For either I drink the cup, so the world and everything that is on it exists – or I put the cup aside and the world and everything under it comes to nothing the moment I put the cup aside.
[17] But behold, just there where Love and Life has become weak in the infinite distance from God, God Himself had mercy on His Love, strengthened It, and commanded It to empty the chalice placed before it and spoke to it in secret: "The extremes of infinity are not yet touched between You and Me; therefore sink down into the extreme depth of death, which is the outermost limit in opposition to My holiness, so that I can seize You there again, since the eternal circle of My holiness is closing". Behold, I then went patiently toward this goal, where I called out on the cross in this infinite distance from God: "My God, My God, why have You forsaken Me?" – and further: "It is done!" and "Into your hands I commend My soul" – or the soul of all life, or the soul out of which everything that is, has emerged.
[18] Behold, now you will, if you consider this a little, well see how I am the very weak one with you sinners, and I still have to let Myself be reproached by the holiness of God instead of you in some imagined humanly weak constitution, to redeem and introduce each of you especially lately again alive into the holiness of the Father. See, such a man, who I make use of Myself and in a certain way attract his being in order to bear your defects veiled through it, is like Simon of Cyrene and could likewise achieve great reward, if he had willingly helped Me to carry the cross a little for a short time. But man is weak and fears every burden, but most of all the burden of the cross; and therefore again nothing else remains for Me to do but what I once did, namely to carry the cross Myself, for all.
[19] You must neither be distracted by the side-notes to the 'very weak one,' nor by what appears to be personal adaptation, than it would disconcert you, as if, for example, you would hear the whole life-story of the high priest Caiaphas, or that of Pilate, or that of Iscariot, or even that of a Roman pagan emperor Nero, and not to remember other similar major and minor sinners; for behold, with all these reproaches I have always had to let Myself be burdened.
[20] And in the same way I am now again burdened for your sakes with all your weaknesses and deficiencies and carry them for you in this somewhat strange cover, so that, as you already know, no harm may be done to your soul, if you knowingly – that is, according to your flesh, like a Judas Iscariot – would reach with Me into the mysterious bowl of the life to be effected.
[21] But if you will, take this epithet to yourselves under the name the 'very weak one'; go with it – mind you! – through in your heart from point to point and explain it to yourselves according to what you have now heard. I have now given you the key like a Peter to My kingdom. This 'very weak one' is My veiled kingdom in you. Open it with this key and you will see miracles, and discover true spiritual wonders in and on you. Should someone inside still appear somewhat veiled and hard
despite all his testing, as once to the apostles the hard teaching known to you, so turn to Me in all love, and be assured that I will not let you down. For now I say no more: Go to My servant and hear My grace through him about this. But now I say: Come with a faithful heart to Me so that I Myself give you the grace and your mouth also express the sacred understanding of your heart prepared for Me. Although you are free to ask the servant, but so you shall yet learn nothing out of his mouth, but this which I will speak out in you through your love to Myself. Amen – This I say, the True Seventh. Amen.