Transcription
There were these monks, and they could only say two words a year. And at the end of the year, on Christmas time, the superior called them. And only two words a year because they made a vow of silence. They were hermit. They were monks, not hermits. So at the end of the year, this one monk comes, and the superior says, "What's your word for this year? Two words for this year." He says, "Bed hard." All right.
So, 12 months go by. Christmas rolls around again. "What are your three words this year?" "Food stinks." Then another year goes by, and he calls him in. He says, "What are your two words this year?" He says, "I quit." He says, "Well, thanks be to God. All you did all this time was complain."
[laughter] [music] From Chicago, >> Northern England, >> Mandville, Louisiana, >> Los Angeles, >> from Florida, >> England. Welcome from all your foreign countries. From I heard France. I heard Italy. I heard your US, uh, Europe, Ireland, UK, Wales, um, Canada, all over. Thank you all for joining in. Let us begin with a quick prayer in the words our savior taught us.
In the name of the Father and of the Son and of the Holy Spirit. Amen. Our Father, who art in heaven, hallowed be thy name. Thy kingdom come, thy will be done on earth as it is in heaven. Give us this day our daily bread, and forgive us our trespasses as we forgive those who trespass against us, and lead us not into temptation, but deliver us from evil. Amen.
In the name of the Father and of the Son and of the Holy Spirit. Amen.
All right. >> My question, Father, is that I've heard it said by some in the divine will that the gift of the divine will is the second coming of Jesus.
Well, not so much scripture, but the catechism. Scripture does talk about the final coming, right? The final coming of Christ. But the catechism talks about the second coming of Christ. And the catechism talks about the second coming as being the final coming. It identifies it with the final coming. And the final coming, we know, is physically on a white horse as Revelation 21:22 articulates. Comes down on a white horse as his King of Kings, Lord of Lords. And he will defeat Satan with the breath of his mouth. He will put his foot on Mount Olivet. There will be a tremendous earthquake, and he will mount his golden throne and pronounce the eternal sentences of righteousness and condemnation, separating the sheep from the goats, the good from the bad, and so forth. That's the final coming, which the catechism equates with the second coming.
Now, there are three Church Fathers and two Church Doctors that talk about three comings that the Church has approved of. Namely, St. Cyril of Jerusalem, St. Augustine, both fathers and doctors, both in the 4th century, and St. Bernard of Clairvaux, doctor from the 12th century. They talk of three comings of Christ. So if we say that the divine will is the second coming, it's not the second coming in the absolute final sense of the word. He's physically coming back to put an end to time and space, pronounce the general judgment, resurrect all bodies. No, we still have, as Revelation 20 articulates, a long period of peace, a thousand-year peace, where Satan's enchained. This is buttressed by Pope John Paul II's encyclical on the threshold of the third millennium of Christianity, where he says that this millennium, the third millennium of Christianity, will be marked by a thousand years of peace of occasions of Christianity. We haven't experienced that yet. Paul talks about this in his letter to the Romans, I think it's chapter 4, when he says that all creation longs to be set free from its slavery to corruption in expectation of the sons of God. So creation has yet to experience this freedom. This is the period of peace. Our Lady prophesied this at Fatima when she said, "Many nations will be annihilated, but in the end, I will give to the world an era of peace that has not yet come yet." This is the eucharistic reign of Jesus, the triumph of the divine will, the triumph of the immaculate heart.
So, to answer your question, is the divine will the second coming of Christ? No, not in the strict sense of the word. These three doctors, Augustine, Cyril of Jerusalem, Bernard of Clairvaux, call it an intermediary coming. This is what we should call it, not the second coming. I know Jesus also talks about his second coming being soon. But again, the catechism equates the second coming with the very final coming, with what Augustine, Bernard of Clairvaux, and St. Cyril of Jerusalem call the third coming. Okay, I know it becomes confusing because they'd use it in different ways. You have to qualify each expression according to each writer.
So, there's the first coming. We all agree on the Incarnation. The second coming, which is known as the intermediary coming in the writings of Augustine and Cyril of Jerusalem and St. Bernard of Clairvaux, is not the final coming of the general judgment. It's the divine will reigning on earth in us. It's what St. Paul alludes to in his chapter to the Romans where he says that we will set creation free from its slavery to corruption where Satan's enchained for a thousand years. Revelation 20. And then there will be the final coming that the catechism refers to as the second coming of Christ, where there's the final judgment.
Before I jump into the questions, just a quick reminder that we are all in the Advent season, second Sunday of Advent. We celebrated today, celebrate still for those of you out west. And the theme of today's um message is conversion. John the Baptist is one proclaiming as a voice alone in the wilderness the time of Christ the Messiah's advent. And it's interesting to note that John would be preaching in the desert. Now, some of you are aware with some of my writings on exorcisms where it is clear that the beginning of desert monasticism, contemplation, began with the desert fathers, St. Anthony, Pachomius, Hilarion, and so forth. And they didn't go there to run away from the world, as most people misunderstand. They went there to combat Satan one-on-one in his preferred dwelling place. Jesus alludes to this in scripture when he says, when the demons are cast out of someone, they go to arid regions, that's the desert, and if they can't find anywhere to occupy, they come back with seven, seven demons, more fierce than itself. And this development of desert heretical monastic life, although began with um hermits, it developed into monks. The difference between a hermit and a monk. A hermit lives alone. A monk lives in community with other monks. But they have a rule they follow where they don't speak much. But nonetheless, they do share meals together and pray together.
St. John the Baptist was not a hermit. Most people don't realize this either. If you read Pope Benedict XVI's first of three books entitled "The Trilogy of Jesus of Nazareth," he talks about John the Baptist, how he was raised in a community by the Essenes. Okay? And he would go from time to time into the desert, but he wouldn't live there all the time. He would go back to the Essene community and go back and forth. And he would preach the good news. And he was anointed, as we know, from the moment of his birth in the womb of Elizabeth, when Jesus removed from him original sin in the womb of Elizabeth, where he was sanctified and leaped with joy. And according to several saints, namely Bernard of Sienna, who is a doctor of the Church, Padio, um, St. Joseph experienced the same unusual gift. St. Joseph was sanctified in the womb of his mother before he was born. So these are only two individuals that we know of through history that were sanctified in the womb, though conceived in sin, and were born immaculate, not conceived immaculate. So John the Baptist was one of them. And his head, well, [clears throat] his remains, he was beheaded, are ostensibly kept at the cathedral of the Pope, St. John in Lateran. And uh, at the top of the balucino of St. John Lateran, which is a canopy overlooking the main altar, are the heads of the two apostles, Peter and Paul, in reliquaries.
So, the theme of today's message is conversion, but it begins with with withdrawal, withdrawal into the away from society where the soul, the body are less distracted and more disposed to be recollected and receive, therefore, the voice of God that is best heard in silence, interior and exterior silence. Now, if you look at this pattern of withdrawal preceding action, you find it in the life of not just John the Baptist, but you find it in the life of Christ. About 85% of his life was hidden in withdrawal. Only three years in apostolic ministry. And he spent maybe eight years, they contend, in Egypt when he was with his parents as a child, fleeing the wrath of Herod who sought to kill him. And you find it in the life of other monks like St. Benedict of Subiaco. He went to Subiaco to be alone where he spent several years in silence before beginning his hermetic community life with monks. So he went from hermit to monastic life at Monte Cassino. Finally, in the life of St. Francis of Assisi, he spent 40 days up in the mountain praying before he received his rule that he gave to the friars who burnt it. Then he went back up another 40 days and did it again. Moses went up the mountain 40 days before coming down. Jesus went into the desert for three 40 days before beginning his apostolic ministry. Paul went into the desert for three years in Arabia before beginning his apostolic ministry.
The Church, 19 almost 1900 years behind closed doors until the very first Roman Pontiff stepped out into the world, who was John the 23rd, who convened the Second Vatican Council. Before him, no other pope walked into the world. They were behind the Vatican doors, and before that, underground in the catacombs, seeking um refuge, or moving around from place to place, um, Rome, home, and so forth. But the first time the pope made a public appearance and bade the world come to himself was John the 23rd, when he walked into the hole in the wall of the Vatican, out onto the balcony, and extended those thick, short papal forearms of his and bade the world come to himself. And after him, Paul VI began doing pilgrimages, going from country to country. And then John Paul II, the pilgrim pope, he was probably more visiting countries and spreading the truth than staying in the Vatican. So we go from extreme withdrawal for 1800 years on the part of the Church to complete action. What does this tell us? The Holy Spirit speaks through the Church. It's time for the Church to go out into the world. Set out for deep waters. Go out for the lost sheep by the byroad hedge. Look for the prostitute, the tax collector. God is not looking for the righteous. He's looking for sinners.
So, we're in these times right now, in these end times, where God is giving the greatest grace in the greatest time of sinfulness, like the Divine Mercy Feast Day, which never existed until what, 50, 60 years ago, at least officially, or the gift of living in the divine will. So all these great gifts are being given in these times to perhaps those who deserve them the least, to the most sinful generation which we are. And that's because God's mercy is attracted by our wretchedness. God did not come to call the righteous but sinners. And I like Pope Francis's statement. He put it very well when he said, "We should not consider the Church a fortress, but a field hospital. It's not keeping out the sinners. It's tending to the sinners." And that's why Jesus went out and dined with those considered cursed, outcast, like the prostitutes and tax collectors. They needed God's mercy. Imagine if we priests did the same. [laughter] Forget it. We'd get excommunicated. The Church hasn't changed in 2,000 years. All right. Father Joe, excuse me, I'm going tonight to a prostitute's house. I'm just going to have a conversation. I'll be back in an hour. So, I have to postpone the meeting tonight. You'd all stone me. You see what I mean? The Church has not changed in 2,000 years. The way they judged Christ is the way they still judge the priesthood. [laughter] We can't win. We can't win. There's no winning.
All right. So, I'm done talking. In the 6 PM hour of the Passion, Luisa relates, quote, "You offer your steps for those who find themselves at the setting of life and offer them the grace to let their lives set in you." End quote. In True Life in God on January 29th, 1988, Vasula relates, quote, "I vividly dreamed my death, in which manner I will die. While I was dying, Jesus supported me. . . . He, Jesus, was helping me by whispering consoling words mingled with instructions on how to ease up and let my soul leave my body as he, Jesus, was receiving it. At times he sounded like a doctor."
Father, in the light of the gift of living in the divine will, what words of encouragement and wisdom are you inspired by the Holy Spirit to confirm the faith and strengthen their hope in Jesus' resurrection of those persons whom the divine will permits to be, uh, my quote, martyrs of love and die during the chastisement of fire falling from the sky. Thank you, Father.
The words of encouragement are really found in the volumes from Jesus to Luisa through Luisa to us, where Jesus tells her when she was discouraged. To give you a small example, after having written all these Hours of the Passion and being restful in that no one was reading them, keeps popping in my ear. And the good Lord said to her, "Even if one person read them, you would be rewarded as if everyone did, because what I reward is not the result, but the intention." So if you intend to write these Hours of the Passion so that everyone can read them, and only one does, you will be rewarded as if everyone read them. He tells that to Luisa, and the same principle applies to us when we are undergoing persecutions, setbacks, trials, the cross, martyrdoms that are day in and day out, and we don't see much results and we become a little bit discouraged. Always remember that lesson of Jesus to Luisa that God first sees your intention and then he looks at the result, in that order.
To bring this home more forcefully, you might wish to read on your own entry 800 [clears throat] 800 from the diary of St. Faustina Kowalska, where she tells one of her spiritual daughters, sisters, that God rewards according to the intention. All right. So, as I was saying before I interrupted myself with the poor audio, go to 800 of St. Faustina's diary, and I'll cite it for you if you don't have it in front of you. If ever you're discouraged, refer to this passage of Faustina, and it reads as follows. This is Faustina writing. "If one does not know what is better, one must reflect, consider, and seek advice, because one must not act with an uncertain conscience." Okay, what does this mean? One must reflect by bringing it to prayer. Consider, meaning weigh pros and cons, and seek advice, seek counsel of the Church. So, because one must not act with an uncertain conscience, but an informed conscience. When uncertain, say to yourself, "Whatever I do will be good. I have the intention of doing good." The Lord accepts what we consider good, and the Lord God also accepts and considers it as good. One should not worry if after some time one sees these things are not good. God looks at the intention with which we begin and will reward us accordingly. This is a principle that we all ought to follow.
>> I recently found a statement that Mary has a divine version of her life. Could you clarify this?
Yeah, you never find that expression in Luisa's writings, "divine version." It doesn't exist. It's an expression someone probably created to simplify the difference between what you are supposed to be and what you presently are. Basically, the saint and the sinner. But I wouldn't elaborate on that because you won't find that expression anywhere in Luisa's writings.
>> Can you help us to move more fully into these excesses of love as to how we live them here? How?
If we cannot inspire someone to abandon what we consider in their lives as a vice or harmful to them, because they may not agree with you or they may take it the wrong way, then we pray for them. There's always a plan B. It's not like that the only way is to walk up to everyone and tell them. I'll give you two examples, two different approaches to the same place, namely heaven. Jesus said, "In heaven there are many mansions. There are different ways of getting there." St. Oh, they're not saints yet. Bishop McGavock of Brooklyn and Bishop John O'Connor from St. Patrick's Cathedral, the Archdiocese in New York. Um, Cardinal John O'Connor, O'Connell, O'Connell, John O'Connell, he was the archbishop of the uh, St. Patrick's Cathedral, while Bishop McGavock was the bishop of Brooklyn. They both had different ways of correcting a situation, but they were not the same, but they were both valid in God's eyes. Bishop McGavock liked sitting in front of abortion clinics. He went to jail 15 times. He was arrested, released, arrested 15 times. He went to jail. His approach was praying directly in front of the abortion clinics for them, the woman, to be dissuaded and change their minds and convert because they're about to commit murder. And this was his way of dissuading them. O'Connor never did that. And he was asked, "What do you think of Bishop McGavock's approach?" He said, "That's his approach. My approach is not to go to the clinic, but to pray and say Mass in my own way." And they're both valid. So if one person lets the Holy Spirit in that moment move them, do it. But if you don't feel the Holy Spirit's moving you, maybe this person may not be open, then maybe an alternative approach in that moment might work too. But what my point is, there are many ways in which we can intercede and help convert hearts, change them. A Blessed Mother of Medjugorje in a very universal lesson said, "Through prayer and fasting, you can suspend natural laws and avert wars, just from prayer and fasting, not talking to anyone." And this is the whole principle underlying the work of redemption and co-redemption on the part of Jesus and Mary. Mary, you know, she wasn't a preacher, she wasn't a teacher, but yet she worked the greatest miracles of all by living in God's will.
Um, um, now that I brought this up, you know that letter I addressed by the Vatican materialist where it said co-redemptrix should not be used in the strict sense with relation to Mary, but in the subordinate sense. Well, they've modified it about a week ago. My letter was sent to Rome, and I think someone heard my letter or something happened. Now they're saying you can use it. You can use it in relation to Mary, and you can still use it publicly, as did Pope John Paul II and Pope Benedict XV and Pope Leo XIII and St. John and St. Maximus Kaby and many other saints. You can use it, but just knowing that Christ alone is the sole redeemer who takes away original sin, who brings about redemption, which is congruous um in dying condign grace, sorry, he gives us. No one can give us free grace. We receive it all from Christ. But inasmuch as we participate in that redemptive work by corresponding faithfully to the inspiration of the Holy Spirit and giving our added love, filling up in our own flesh, as St. Paul says, that Christ cannot give because he can only give what his only, only his humanity can give. He, he's waiting for our yes, our fiat, to add to that. But nothing could add to his work of redemption, but add to his glory, the glory of all creation. We could increase the accidental glory of all creation, then we are co-redeemers too, like Mary. But she is the co-redemptrix par excellence. So, yeah, this is all part of that work of sharing in the work of Christ, saving souls, converting hearts, and moving them. Thank you so much for sharing that, Patricia.
>> Thank you, Dr. Uh, so Father, um, it just to clarify, so we hear all the time, and I know you, you probably talked about this a thousand times by now. We don't receive grace through Mary as a pipeline. Rather, Mary prepares our soul to receive the grace directly from Christ or God. Is that correct?
Well, it's neither. So the document, uh, Pope Pius XII said there's not this sort of vertical descent of grace that is it comes from the Father through the Son through the Holy Spirit through Mary to the Pope to the Church through us. It doesn't work that way. Rather, grace comes directly from God, but Mary mediates it. She doesn't block it. In other words, Mary is accompanying that which would come even without her. So it's not Mary has to give the green light for it to come to us. No, Christ redeemed us already. He's provided us with all the grace necessary for salvation and sanctification. But Mary's there to accompany it all the way from the throne of God to us. And not just that, with her angels ascended back to the Father with greater glory. So Mary's work is to increase the glory of God, the glory of all creation, which includes us, and save souls as many as she can. So she won't let any grace go by. I know this is hard to fathom because our minds are tend to work in terms of time and space, potency and actuality. Mary will not let any grace go by without her assistance. Say, "Wait a minute, I must receive a thousand graces a day, at least." And how many people have lived all these centuries? Billions and billions. How could she be in all these places at once? How can God be in all these places at once? But it's by the power of God that she's able to do this. So, it's God working in and through her, accompanying all these graces to us and back to God. And not just bringing in, but returning. While the grace is at work within us, she's helping develop it. She doesn't leave us either. So, this is the miracle of Mary's work of co-redemption. It's very proactive. And this idea of just like a pipeline coming down, that's not how it works. Grace comes from all angles, and it comes at all, in all directions, at all times. So she accompanies these graces whenever they come, however they come, and she helps develop them within us, and then escorts them back to God to give him greater glory and bring down his mercy upon the world. Thank you for your question.
It, it appears that as we grow closer to the gift of the divine will through God's grace, um, that we would be able to combat, um, Satan. You mentioned the theme of the monastics going into the desert and being attacked under those conditions, um, of us growing in the divine will and and having more, more armor against Satan, if you will. Um, is there still a, um, an emphasis or a need or a recommendation for the use of deliverance prayers over?
Of course. Of course, there's always a need. Every generation has need of deliverance prayers. You know, the Church has never discouraged praying to for deliverance. Yeah. The devil's a real person, an angelic person, and he has to be combatted, just like an aggressor would to combat you in your home, like a thief. You have to take him on one-on-one. Of course, not by yourself, but by the power of Christ. There are many approved devotions by the Church. Okay? And when the Church approves it, we have no reason to doubt its authenticity. Okay? You have the devotion of Fatima that requires we all do the first five consecutive Saturdays. You have the devotion to the Sacred Heart of St. Margaret Mary Alacoque that requires that we all do the first consecutive nine Fridays. You have the devotion to the Divine Mercy that requires that we go to do the novena and do the Divine Mercy Sunday. You have the devotion to St. Bridget, St. Gertrude requires you do these prayers every day for a year. You have the prayers of the Stations of the Cross devotion. You have the prayers of the Rosary, all 20 decades. You have the devotion to the Divine Will and doing the readings every day and doing the rounds every day, doing your prevenient, doing your um, actual acts throughout the day, doing your rounds. You have devotion to, uh, Father Gobbi, reading the Marian Movement writings. Okay? You have, of course, devotion to Sacred Scripture, the bulwark of our foundation, have to read that too. You have the devotion to Our Lady of Garabandal, Medjugorje, and Akita, Japan, and Nicaragua, Nicaragua. All of these, except maybe Garabandal, are not fully approved and not condemned. Garabandal, but I personally believe it. What my point is this. We, I can list, rattle off for you over 200, actually over 300 devotions. There have been over 300 apparitions in the last 140 years with messages. It's physically impossible for everyone to do all of these devotions every day. It's impossible. So, we have to individually prioritize what we prefer to do in our personal lives. You want to do the Rosa Mystica hour. Beautiful. I encourage you to do that. But this hour is devoted to Luisa. You follow where I'm going with this? If we are to now open up the microphone and have everyone bringing Garabandal and Medjugorje and Father Gobbi, there'll be no time to talk about Luisa here. Okay? So, we have to be prudent and practical at the same time. I had mentioned it's a sound devotion. If an individual person wants to go and follow that hour, that's up to them. But this is not the place to make it their obligation. That's their option. The Church allows us to choose freely which devotions we wish to embrace with what limited time we have and which to do maybe another day. Okay? So, yes, the Blessed Mother wants all these things, but the Blessed Mother will never tell you you have to do everything every day. That's impossible. Here's where common sense comes in. Okay? And this is, this is important because I've known groups, including charismatic groups, that allowed everything to come in, and the groups fell apart. They all fell apart. Everyone was pushing their own devotion, and one would try to push this more, and then it became a war. So here, this is an international seminary on learning how to live in the divine will. That's the primary purpose. Yes, you can bring in Rosa Mystica to mention it. Fine. We did that. You can bring in True Life in God when it emphasizes an aspect of divine will, as long as it complements divine will, then you can bring it in. But if it has nothing to do with the divine will, I don't see the reason to bring it up unless it's something concerning the Pope or the Church. Because again, mixing devotions, you have to be careful here. Most people that I know that chase after all these devotions do not grow one iota. They are the same place spiritually today as they were 20 years ago. Why? Because they never develop to the end one devotion. They follow something for two months, they drop it. They follow something for two months, they drop it. They're always starting over again, starting over again, and they're never staying the course to the end. Okay? So, yes, it's a beautiful devotion. Thank you for sharing what you shared. Now, we move on back to the divine will. Okay. That's, that's the beautiful thing about this seminar. The thing is, you have to be considerate of other people. You know, I may have my own devotion, but I'm not going to bring it here and push it on you because this is about divine will. Even if it's approved by the Church, I can share it with you if something's happening today like something significant, but I won't make it the central theme of the talk. You know, what's the point that I'm calling this divine will? In divine will.
What I heard you say the requirements of what you would do daily, but it was really hard for me to hear you. Could you repeat that again?
Yeah, I read on them awfully fast. Jesus asked Luisa to start the day with a prevenient act, the morning offering, which really seals all the acts you do, conscious or unconscious, throughout the day, including sleeping. Um, it's found in Volume 14 in the month of March. That's number one. Number two, renew this throughout the day, known as the actual act. And basically, you're consecrating every thought, word, action, joy, sorrow, suffering of yours, everything you do, so that it may impact all things of all time, increasing the accidental glory of the angels and saints, redoing your past bad works, the bad works, or or even protecting your loved ones, or ensuring their passage from purgatory to heaven if they passed away, and so forth. After the prevenient act and its renewal, known as the actual act, he asks us to also do our rounds, which is what Luisa did every day. Meaning fusing oneself in the divine will, which is what Jesus calls the most solemn act. Meaning recollecting your faculties, your intellect, your memory, your will, your heart, your breath, your blood, your eyes, your ears, your nose, everything. You focus on being one with God. Allow the Father to penetrate your will and your heart, the Son your intellect, your lifeblood, the Spirit your breath, your memory. And then you place an "I love you, I adore you, I thank you, I bless you, God in all mankind whom God chose to raise above in nobility, the angels, through whom he incarnated himself." And then, "I love you and all the saints, the angels, even the irrational creatures like the elements, you know, the sun, the moon, the stars, the trees." So, in addition to the prevenient act and the actual act and the rounds, you do the meditation on the Hours of the Passion, which is important, a little bit every day if you can, according to your obligations. And you can do it in a linear form, or you can do it randomly. Ask the Holy Spirit to open up to a page where he wishes you to pray with him. And you have to ask Jesus to pray in you. Use your tongue to recite the words you articulate, if you so do with your tongue, or in your mind if you meditate them. And then you also do the um, um, in the divine will, now that we're in the Christmas season, beginning December 15th, the novena. So we start on December 15th, end on November 24th. These are known as the nine excesses of love that Luisa attached to every first of the first volume for 19 volumes.
>> Um, I had a question regarding the morning offering. Um, is there like a manual or, um, explanation of this whole prayer? Cuz I have family members are not understanding it. And one of the things they say they, when they read about, "I enter in Jesus' most holy humanity, embracing all acts," they're thinking about going into the past 2,000 years and infusing, uh, into Jesus's, uh, humanity. And then when later on, when you talk, when you explain, "I placed my, I thank you in Mary and Luisa's every thought, word, and action," and then to fill the acts of Adam and Eve, patriarchs and prophets, souls of past, present, future, are we actually infused going in the past, present, and future, spreading the blood of Christ on every soul with Luisa and Mother Mary and sort of witnessing all this? Or that's what the questions are.
Thank you. When we enter into Jesus' humanity, remember it's timeless. Jesus is one divine person, second person of the Trinity, took upon himself a human nature while possessing from eternity a divine nature. So once that hypostatic union occurred, hypostasis in Greek is the person taking upon himself a nature. Postasis, that means that he has forever espoused the divine to the human natures, but his humanity is made up of both. It's not just human nature. It's also divine nature. In his humanity, he had two wills, he had two intellects, he had two memories, both each pertaining to each nature. Human will, human intellect. Divine will, divine intellect. Human memory, divine memory. So Jesus' humanity emblazes eternity in his divine nature and time in his human nature. So on the one hand, yes, we can go back to that passion in the past when he experienced that physically, which he does not experience in heaven. There's no physical pain in heaven. It's interior sorrow. And then we can experience it in the present today, or even in the future, because his divine nature embraces all time and space, which is part of his humanity. So when we speak of Christ's humanity entering within it, we're entering into the source of the divine will for mankind. Everything goes through the gate of his humanity. He is the gate, the way, the truth, and the life. The way is the gate. And we always have to go through Jesus' humanity. Jesus talks to Luisa about three planes to receive the gift we must, um, approach. The first plane is his humanity. The second is Mary. The third is Luisa. Even though Mary preceded Jesus chronologically, his grace preceded her. His grace preceded the creation of Adam. So we call Jesus' merits either foreseen or timeless merits. Same with his humanity. He's the firstborn of all creatures. St. Paul says in his letter to the Colossians, he's the firstborn of all creatures. How could he be the firstborn? Through his timeless merits, that would become incarnate 2,000 years ago. So we enter into his humanity, and there we find all souls present, because at the moment he was conceived, he tells Luisa, he conceived all souls in his conception. So when we enter into his humanity, we find everything there, and this is how we, um, do our rounds in and through Jesus' humanity. Thank you.
All right, that should do it. All right. So, can you hear me still or did I cut off?
>> Yes. Yes, we can.
>> Okay. Well, thank you all for joining in and, uh, time for, time for me to, uh, yeah, to get ready for bed here. All the stores are closed. By the way, we have a vacation here in Italy. It [clears throat] started today. It ends Monday. Tomorrow is the Feast of the Immaculate Conception. [music] And in Italy, all Catholic feasts are national feasts. And I said to one of the parishioners yesterday, "It's incredible. Every time there's a Catholic holiday, all the Italians become Catholic." It's like, "Wow, it's a miracle. They all become Catholic." Like, "Well, whenever the holidays happen, and whenever they're over, they stop becoming Catholic." [laughter] All right, I'll ask you to unmute and give you the final blessing. Bye.
Thank you. Thank you, Father.
>> Thank you, Father.
>> Thank you, Father.
>> Thank you, Father.
>> Bless you. God bless you. Happy birthday.
>> Father, [music]
>> My name is Father Kevin McCrory. I've been a Roman Catholic priest for 14 years. I've been given this mystical gift and travel through time on God-given assignments.
>> Time Traveling Priest >> Preview.
>> Akan, Ohio, 1940. Don't ask me how I got here. Some kind of divine detour, I guess. It's the crack of dawn, and I'm stepping off a trolley. There's a smell of coal smoke and rubber. I'm wearing my collar, same as always. If I walk to the store, people awkwardly look at the collar and never say a word. But 1940, everybody wants to talk to me.
>> Good morning, Father.
>> Hia, Father.
>> Preview.
>> What are you doing?
>> You're lucky you got that collar, Father. Or I knock you. [laughter]
>> I'm >> coming.
>> The fire dimmed. Smoke rose from [music] the fireplace, or maybe nowhere at all. Then he shouted, "No, >> no, no."
>> Oh, God.