Transcription
Good morning to everyone and to you, Alejandra. Uh, today we begin the the 26th session of our formation. The topic will be the Holy Trinity in Louisa and our prayer in the name of the Father, the Son, and the Holy Spirit.
Most holy trinity, recognizing our nothingness, we want to offer you our whole life, our worries and sufferings, our entire being, body and soul, our intellect and especially our will, so that we may unite ourselves to your eternal and divine will, the source of all good, and give you the glory and joy of fulfilling the purpose of our lives to carry out all our actions in your divine will and thus live in it. Come, divine will, with all the angels and saints, especially with our sweet mother and with Louisa, to touch our forehead and imprint upon it the Holy Spirit and to instill in us the light so that we may understand the truths and the blessings found in these writings. Amen.
That's it. Well, after having prepared ourselves with this prayer to the most holy trinity, let's continue with the topic which we didn't go into deeply last time about the most holy trinity in Louisa, or as it is called in mystical theology, spiritual theology, the trinitarian indwelling. Uh, last time we saw that there were at least two episodes. The first is that Louisa renews her espousals, or rather her spiritual marriage with Jesus, before the most holy trinity in heaven. And the second episode is when she sees the most holy trinity descend from heaven and enter into her to take possession of her.
We were saying that this actually comes to us from baptism. But then, what is the difference between having received the most holy trinity at baptism and what is happening to Louisa after her entire spiritual journey? Well, we have to understand it this way. Although the most holy trinity dwells within the soul that is enters a soul from baptism, it does not mean that the soul participates in all the goods that the most holy trinity possesses from that moment, since it does not even know that the most holy trinity is there. So, it is absolutely essential to deeply understand and recognize this mystery that God resides within our souls and what he wants to develop in us. That is to say, God wants to develop his life within us. He wants to give us his gifts. He wants us to be like him, and he wants to act together with us. So, it is an entire process of developing this divine life.
We can use an example to understand this much better. Now, let's try to imagine a single ordinary individual, or perhaps even a group of three incredibly wealthy and exceptionally wise people, who all decide to come and live together in a very modest small house that already has a rightful owner living there. Doesn't that seem like a rather interesting situation to consider, then?
Well, at first, this person um begins to grow and doesn't even know that those people are there. They are in a little corner, not bothering anyone, not making themselves noticed. Even though they are rich and the wisest, they don't interfere with the person. So, this person, if no one teaches them, starts their life and knows they own that house and begins to bring in their things, starts living as the owner of their own house, that is, of their soul, of their life, right? And as they grow up, maybe they start to they begin to become aware in some way that those people are there. So, maybe they start to talk to them sometimes. Sometimes ah, they learn to listen to them to get some advice. They start to understand that they are very wealthy and that they can help them in some way. So, they begin to receive help from them, but just a little, maybe once a week they take them into consideration. And the rest of the time, while this person goes on with their daily life, putting in their home everything they think they need, right, their personal belongings, uh, and living their life, making their own decisions and so on. But, uh, as that relationship and understanding grows, they start to pay attention to them every day. And little by little, they begin to love them until it reaches a point where they leave them. Maybe give them a bigger room. "This will be for you. When I need something, I'll come to you, talk. You give me what I need, and I'll ask you for it." But the rest of the house is still used. The owner still uses it. That poor person, that ignorant person who is just starting to build a relationship with these people, little by little. But since these other people are extremely respectful, they never uh force the owner of the house. Instead, they try to win them over with love, with patience, and so on.
Well, if that person is genuinely and sincerely willing to help, if they continue to grow through this experience and find a way to create a bit more extra space in their small house, then those other people can be significantly more comfortable and at ease, right? And so, this relationship develops until that person understands that those other wise and wealthy people can help them much more, and they can have a better relationship. And there comes a point when he tells them, "You can bring your things. That he will remove all his own things, that he has realized they have no value, that they are of little use to him, and that it's better for them to bring their things." And he lets them act as owners within his house. So, this individual person starts to learn the intricate ways in which they live and begins to become more noble, to become wiser, and to make full use of the abundant riches and valuable goods that these people bring into his house. As a direct result of this, he becomes much happier, much wiser, much more confident, avoids so many common mistakes and so on, right? And he develops a deep and meaningful relationship of love and respect with these people. In other words, he considers them as part of his family. He sees himself as a child of these people. And so, well, they form a family. You see? So, that's the huge difference. Even though the Holy Trinity is within our soul since baptism, the way we allow them to be there, or the way we relate to them, that's the difference. It's the way that here Louisa reaches the point of giving them full possession. In other words, that was the marriage with the Holy Trinity, giving herself completely, surrendering to them, and they, in turn, give themselves entirely to Louisa. And she says, one, she says several interesting things, right? They take possession of her. This kind of reminds us of those possessed by the devil. But let's look at the differences.
When a person is possessed by the devil, sometimes it's against their will. In other words, uh, the devil comes and sometimes he doesn't respect a person's freedom and uh, forces the person, let's say, corners them. On the contrary, he is the one who corners the person, and he is the one who takes possession of that house. Sometimes it's with a certain uh complacency from the person, right? They uh, open the door in some way, but well, they didn't know this was going to happen, right? Or sometimes they are aware, but not always. So, uh, that's why the demon takes possession of of a person like this, and even comes to use their body, even their voice, without without the other person, let's say, being able to intervene or wanting to, right? Sometimes he gives them, and sometimes he doesn't give them, uh, freedom. But the demon doesn't always respect freedom, and he can uh, do this, take possession of a person. See how terrible that is, right? And the demon takes possession, but to do evil, to lead that person to despair, to a thousand problems, even though it might seem like he gives them things of this world, right? But in reality, inside, the poor person is desolate and desperate.
So, how uh, can this person be freed? Well, we already know that. First and most importantly, is that she must want to be freed because she has free will and can fight against it. And the exorcisms of the church, which have to be, as we know, right, that priests have the um, the power to cast out demons, but it's not something that anyone can use as they wish. Rather, it must be done precisely in communion with the church, when the bishop grants them this faculty, gives them, uh, and and they prepare themselves better to carry out this ministry and do it in communion with their bishop. So, those uh, exorcisms are what are called exorcisms of the church, meaning they are authorized, official, and they have great power because they are performed with the full authority of the church. And so, these exorcisms help to cast the demon out of that person, out of that house. However, if the person does not use their own will, if they do not freely want to expel the demon, then there can be many exorcisms, and the demon will not leave.
On the other hand, if the person puts all their will into casting out that unwanted guest and closing the doors to it, then with the help of exorcisms and even with the help of confession, they can do it, right? Sometimes the person can even do it on their own and doesn't require exorcisms. Why is that? Because, well, Father Amos, that famous exorcist, used to say that the greatest exorcism is confession. In other words, a confession where the person truly wants to leave behind sin, all their sins, to cast them out willingly. That is the greatest exorcism, right? But sometimes people are so spiritually weak that they can't manage to make that act on their own, and they need the help specifically of priestly authority, and and this is at the service of these poor souls. Right? Anyway, this is so we can also understand a little bit about how this happens.
But when when God, as it says here, takes possession of a soul, it's not like the demon does. Obviously, it is a completely free act of the soul that opens its doors, and he only takes possession to the extent that the soul wants, allows him to. And he establishes a relationship of love, not of tyranny, like like the evil one, right? Like the demon, like the devil, but rather a relationship that is entirely loving and paternal, like that between a father and child, right? So, it is very different, but also, in a way, let's say, similar and even better. The soul can give uh that possession to God, and he, with utmost order, can take it, and he acts through people, but not by overwhelming them. That is, not by trampling over them, but he always wants the person's freedom. In other words, the person's will united with his own. If that person does not want it, God does nothing. Or God goes only as far as the person wants. See what harmony, what wonder, what respect from God, who wants to lead us to, well, to this divine life with him. But he uh, brings us along out of love and only as far as we allow him.
Well, in Louisa's case, with the example I just gave, I think it's very clear at what point Louisa is now. Now, we're going to read it again, but this time you'll understand what is being said. I'll repeat what we read last time, but now with the explanation.
"Upon losing communion, sorry, I mean upon receiving communion, I lost my senses and saw the Holy Trinity, whom I had seen in heaven, present before me. Immediately I prostrated myself before their presence, adored them, and confessed my nothingness. I remember feeling so overwhelmed within myself that I didn't dare say a single word. I remember ah, no, then a voice came from among them and said, 'Do not be afraid, take heart. We have come to confirm you as ours.' In other words, it's not that she is giving herself at that moment. She had already given herself before, and now they have come to confirm, to confirm that offering. 'We have come to confirm you as ours and to take possession of your heart.' Let us remember that the heart is, let's say, the inner self, the seat from which our actions and our senses arise. In other words, ultimately, our will. And upon saying this, I saw that the Holy Trinity descended into my heart, but now as its owner, truly as its owner, and the three divine persons took possession of it, and there established their dwelling."
So, what does it mean that they established their dwelling? It's not that they entered as visitors, nor that they came just to stay in a little corner. In other words, to establish their dwelling means, "Just as we live ourselves, so too here we will live, we will rule, we will love, and we will carry out all our divine life. Just as we do in ourselves, in our own dwelling, we will do in this soul with the freedom this soul is granting us, with the total cooperation of this soul." So, let's see, when we talk about, for example, the headquarters of a company, it's not that all the branches are the headquarters, right? There is only one headquarters. The headquarters is where the management is, where the owners are, well, where they meet, where decisions are made, where all the guidelines come from, and so on, right? So, well, that's what happens with Louisa, that's where they enter, as if into their headquarters. And from, you could say, from this moment on, it is a total and continuous union of Louisa with the Holy Trinity, developing a deep and personal relationship with every one of the three distinct divine persons, and consistently acting together in unity with them.
This is extremely important. It is a basic, fundamental topic for living in the divine will. I think this is rarely talked about, and we are not very aware of it. Almost always, people start talking about the divine will as something that comes to you and and you begin to perform acts, but in a very impersonal way, as if you were separated from God, from from his, from the three divine persons. But no, the divine will is precisely the three divine persons acting, who are there acting with complete freedom, and you are going to follow them and grow in love with them, growing in relationship with them. You see, this is because sometimes we skip the first volumes, especially this first volume. So, it is extremely important that we do not forget this. When we say, "I want to act in the divine will," ah, whose divine will is it? It belongs to the three divine persons. I am acting together with the three divine persons, right? We must not forget this trinitarian aspect and this trinitarian relationship. Otherwise, the divine will ends up being something very vague. And it is not something vague. It is the relationship with the three divine persons and allowing that is living their very life, acting in their very ways.
As we can see, this is among the deepest things known before in mystical life. Mystical life, let us remember, is that life of relationship, of union of the soul with God, in which God is already active within the soul. It is not just the soul on the outside, separated from God, doing its own things with the help and grace of God. Rather, it is the intimate union of the soul with God, in which God acts within the soul. That is what mysticism truly is. And I repeat, not the extraordinary phenomena that so often catch our attention. No, those may not occur. In fact, most of the time they do not. But what constitutes the mystical life is the life of union with God, the soul with God, this awareness, and that God now acts within the soul because the soul has already made space for him, has already detached itself from its own things, has removed them. You see, with this example, it becomes very clear when God begins to act in the soul, when the soul empties itself of everything, even of itself. Everything we already saw in volume 1 leads to this culmination of the spiritual life, which is God living within you and a continuous relationship. It is about developing that life.
Now, let us take a closer look at exactly how Jesus Christ himself explains this profound mystery. If we turn to the pages of volume 13, written many years later, we find that the date is already 1921. So, you can see that I'm not making this up or anything like that. I took it from here on the 5th of December in the year 1921. Louisa asks him, according to what Jesus is telling her. I won't read everything, just the part we need.
"Who is my family? What is my dowy and yours?" Because they're talking about, well, a marriage, right? About spouses who, well, get to know each other better and better. So, "Who is my family? What is my dowy and yours?" And he, smiling, continued, "Your family is the trinity. Don't you remember in the early years when you were bedridden that I took you to heaven and before the most holy trinity, we were united?" So, he is telling her about these uh episodes we've already seen, about these events, and she, in, in, she is telling her that at that time, he endowed you with so many gifts that you yourself have not even discovered them yet. So, that's where the dowry comes in. Yes, that's where Louisa gives herself, and the most holy trinity gives itself. He is not going to give himself in parts. God is not someone who has parts. There, God gave himself entirely to Louisa, including all of his will. "She endowed you with so many gifts that you yourself have not yet discovered them." And it had already been more than 21 years. And he had already told her everything before, right? This is from volume 13. "But you still haven't discovered them all. When I speak to you about my will, about its effects and its value, these are revelations of the gifts with which you were endowed from that time."
Here he says to her, "You see that since then he endowed her with all of that, with his will and with all the goods that his will contains. But what happens?" So, from that point on, little by little, he reveals them to her so that she can begin to use them. But she already had them since then. Because sometimes people ask, "And when did Louisa begin to live in the divine will?" And you won't find a chapter where he tells her that from that moment he gives Louisa the gift of the divine will. No, it's from here, from volume one, right? The rest of the process is simply making her fully conscious and aware of it in every way.
"When I speak to you about my will, about its effects and its value, these are revelations of the gifts with which you were endowed from that moment. I don't speak to you about my dowy because what is mine is yours, and Louisa already knew it, and he had already spoken to her." In fact, Jesus had already spoken to her about Jesus' dowry as well. That is to say, everything that Jesus possesses also belongs to Louisa. When it was Holy Week, or rather Lent, we read or went through something like that, a chapter in which Jesus gave her all of his passion as a gift. That is part of the dowry then, that he gives to Louisa, his entire passion. But in fact, everything we find in Jesus, he gives to Louisa. Well, and then let us understand this. The soul that truly gives itself completely, desiring to live in the divine will, receives the same.
Well, returning to the dowry of Jesus, in another chapter, for example, he tells her that he gives and communicates to her all his virtues. Just imagine the virtues of Jesus. Well, he also imparts them to Louisa as a dowry, and with them, he endows her. And everything we see in Jesus by meditation, I mean, everything we know is in Jesus, he gives it because he also gives himself completely to us. These are riches for us, but we have to get to know them. That is, we have to become familiar with them in order to use them for ourselves and for others. The same goes for everything that exists in the divine will, that is, in the will of the most holy trinity. You see.
"And after a few days, Jesus says, 'The three divine persons came down from heaven. We took possession of your heart, and there we established our perpetual dwelling.' In other words, from that moment on, there was never again any separation between Louisa and God. His perpetual dwelling, that is how we must be. We assumed complete control over the faculties of your intellect. That is to say, it was the Almighty God himself who was now actively working within Louisa's intellect, guiding it and graciously bestowing upon her his divine knowledge and his infinite wisdom. We gradually took the reins of your very heart and of your entire complex human being in every possible way. And absolutely everything that you did was a profound outpouring of our collective and creative will bestowed upon you. From then on, they were confirmations that your will was animated by an eternal will. You see, the work is already done. All that remains is to make it known so that not only you but also others may participate in these great blessings."
Right? So, from here, that's why this first volume is so important because, look, sometimes we tend to think that if it doesn't say "divine will," oh, then this isn't divine will. No, but we have to understand, we have to understand this. God doesn't always speak so openly, so so clearly. So, with images, with all these episodes we've seen, he is making her understand all of this. It's just that even so, there was still much more he needed to help her understand because God is so immense that he can't give all knowledge to a person at once. So, he goes little by little, and even that little by little from God is immensely great for us. In other words, just having this awareness that the holy trinity is active within us when we are acting in the divine will is already something immense, and that we must always strive to understand more about how it works so that we can act together with it. So, it's not something independent. Let's see, what what round can I come up with myself? What what what act can I invent on my own? No, this is the divine life that is being shared with you. You need to get to know what God does so that you can repeat it and unite yourself to him. In other words, repeat it within yourself and join him in what he is doing. It's not about just coming up with whatever occurs to you. No. That's why it's so important to keep reading because everything is here in the writings.
Well, before finishing this topic, I wanted to mention, for example, that all of this comes from the very foundations of the gospel and the doctrine of the church, from all of this, right? So, first, we know that in the gospel, there is this passage: "If anyone loves me, he will keep my word or keep my commandments. That is, he will keep my will, he will do my will. My Father will love him, and we will come to him and make our dwelling with him." From the gospel itself, that's what God wants to come to us and dwell within us. How many times does St. Paul also say that we are living temples of God? Temples mean that God dwells within us. Not just Jesus, but God, one and triune, right?
Now, if we look closely at the catechism of the Catholic Church, specifically in its number 216, or rather, to be more precise, 260. The catechism, in paragraph 260, clearly states the following: "The ultimate end and the final purpose of the whole divine economy is the eventual entry of all created creatures into the perfect eternal unity of the most blessed trinity." You see, we are entering into that unity of the trinity, but even now, we are called, or rather, well, in eternity, of course, but even now, we are called to be inhabited by the most holy trinity, as the gospel we already quoted says, right? And that's why this is the last thing Jesus says, isn't it? His prayer for unity on Holy Thursday: "Father, may they all be one with us, as you and I are one." That is, here on this earth, that relationship with the most holy trinity, the most intimate that can exist, is that unity of wills, as we already know, with them. But, well, the thing is that we become aware of this again. I repeat the same thing, but we must become aware and relate personally with the three persons of the most holy trinity. We've already seen again how to do this through the theological virtues. It shares with us its divine qualities, power, wisdom, and love, so that we may act with these continuously in our deeds.
H, and just a little more. The last thing. Do you remember the the three stones that we saw symbolized all of this, right? The three persons, the three virtues, the three um divine qualities of the three divine persons. But there is still something more. As Jesus tells Louisa that he endowed her with everything that was in his will. It also symbolizes the three works of God: creation, redemption, and full sanctification. That is, the kingdom in its greatest splendor. And all of this is also given to Louisa as a dowry, so that she may use all of it as a daughter to perform her acts throughout all of creation, including the creation of the human being, throughout all of redemption, including the blessed virgin as mother, and in all the acts of creatures to form the kingdom of the divine will and to cooperate in it. Hm. So, you see, it seems like he just gave her a little ring. But look at all the meaning it holds. Well, one is truly left feeling very, very full of all this radiant light. Right?
Let us not forget then to actively strive to make this sacred trinitarian indwelling a profound reality within our own hearts. And meanwhile, let's continue a little further with the specific details of what follows here in this text. Jesus says, sorry, Louisa says, "The three..." I'll repeat the last thing I had read from volume 1. "The most holy trinity descended into my heart, and the three divine persons took possession of it, and there established their dwelling. Who can describe the change that took place in me? I felt divonized. It was no longer I who lived, but they lived in me, and Louisa with them. It truly felt to me as though my entire body was like a quiet room, or perhaps a vast house, and that deep within it there resided the eternal and living God, simply because I could so distinctly and tangibly feel the weight of his divine and real presence deep inside me. I heard his clear voice coming from within me, and it even resonated in the ears of my body."
So, Louisa, at the beginning of this uh, of this episode, felt it much more intensely. She saw them more. She heard them more. And little by little, God allowed it to become less tangible. In other words, she uh, didn't hear them as much, didn't see them as much. And that's when she experiences that deprivation. That deprivation did not mean separation from God. It's not that just because she didn't see or feel him, God was no longer there. No, it wasn't separation. It was simply that she couldn't see them. It was simply the pain of not seeing them. But they were still there. So much so that Jesus always, always comes forth from within her. Even if she goes searching for him throughout the entire universe, he always comes from within her. It's just that he was so hidden and so silent that she couldn't see him. When you see, she thought that maybe she could also find him outside in his works, and sometimes he would also reveal himself that way. But practically, she always said, "Coming from within me." Jesus told me, "Well, it occurred in a manner very similar to when there are several people inside a room talking, and their individual voices can be easily distinguished and heard with perfect clarity, even from standing quite a distance outside of that specific room."
From then on, and Louisa says it here, "I no longer needed to go looking for him in other places to find him, but instead I found him within my heart. And when sometimes he would hide himself, and I would go searching for Jesus, wandering or traveling through heaven and earth, seeking my highest and only good, while I was in the blaze of tears, in the intensity of longing, in the unspeakable sorrow because I had lost him. Then Jesus would come out from within me and say, 'I am here with you. Do not look for me elsewhere.' And I, caught between utter astonishment and the overwhelming joy of finally having found him, would say, 'My sweet Jesus, how is it that all this entire morning you made me wander and wander so far just to find you when you were right here all along? You could have told me so I wouldn't have troubled myself so much. My sweet good, my beloved life, look how tired I am. I have no strength left. I feel like I am fainting. Hold me in your arms because I feel like I'm dying.' And Jesus would take me in his arms and let me rest, and I would feel my lost strength return."
Other times, in these moments when Jesus was hidden, I, I would go in his, other times during these moments when Jesus would hide himself, and I would go searching for him. As I wandered, he would make himself heard within me. And then, not only Jesus, but the three divine persons would emerge from within me. Sometimes I would see them as three charming and exceedingly beautiful children, and other times as a single body with three distinct heads, but all sharing the same likeness. And all three were equally attractive. Well, they were equally figures, symbols, so that she could understand the unity and trinity of God. Sometimes in the form of three children, sometimes as a single body with three heads. By the way, sometimes we imagine the Holy Trinity and the Holy Spirit as a dove, right? Notice here how Louisa sees him as a person as well. Sometimes, well, it helps me, and I actually prefer to imagine him as a person, as the third person of the Holy Trinity. And speaking of this very topic, actually, it just so happens that the Pope only last week went on a visit to a beautiful sanctuary of the Holy Trinity. And while he was there, he observed that the representation of the Holy Trinity was painted quite uniquely as three distinct people. So interesting, isn't it? Because we should also know that these representations are Catholic as well, and they are valid.
Well, what else does Louisa say here? "How could anyone possibly find the words to describe my overwhelming joy? Especially when I gazed upon my three beautiful children and realized I finally had all three of them held tightly in my arms. I tenderly kissed one, then immediately reached for the other, and they all showered me with their sweet kisses, too. And now one leaned on one of my shoulders, another on the other, and one stood in front of me. And while they delighted in me, to my great astonishment, I kept looking. And among the three, I found only one." But look at how that relationship of trust with the three divine persons had already developed. In the end, that's what they want, isn't it? That we have more trust and treat them that way, with that loving confidence which does not take away respect, of course, but not with that more human kind of respect that puts us at a great distance from God. We always imagine him as very solemn up there, and ourselves prostrate, you know, on the ground, and we lack that more familiar relationship with them. So, to then, yes, it's true that we must respect God, but we respect him by always recognizing our nothingness and having the trust in him that he wants us to have, without being disrespectful, but in a more familiar way. That's what he wants because it's, we are going to live his very life, otherwise, how, how are we going to feel united with them, right? So, trust is extremely important. You can even see, well, how the liturgy is evolving, so that's exactly it. Now, there's a bit more trust, not so much solemnity and so much distance between God and the creature, but rather something a bit more familiar. You see, the liturgy is also progressing in this regard. God is enlightening his church.
Louisa continues, "Another thing that amazed me when I encountered these three children was that one child weighed the same as all three together. And I felt as much love for one of these children as for all three. And all three attracted me in the same way." Well, it's something to meditate on. To finish talking about these betrothals, I had to skip over some things to keep the thread going, but now I'm going to talk about them. And here the topic changes a little bit. So, that concludes our discussion regarding the Holy Trinity.
Now, as we further explore and develop this profound spiritual relationship between Louisa and the Holy Trinity in later volumes, let us take a moment to look, for example, at the specific words that he says to Louisa. In volume 16, he says to her, "Rise up, but so high that you reach the bosom of the Holy Trinity, and there is your dwelling place." In other words, "See how we act, how we work, and unite yourself with us so that you may work with us." That is, to the very highest, right? But for her, it was no longer something, so it wasn't um, something so difficult, since within herself she had already uh, known them, acted with them, and all of this. But later on, the next step is that Louisa leaves behind her human limitations and rises to act within the bosom of the holy trinity, now in a universal way, without those human limits. So, it is to further develop this entire relationship with the holy trinity and this life, above all, this life with the holy trinity, right? So, you see, there is still much ahead to learn about this relationship with the holy trinity and about this trinitarian life. But anyway, I just wanted to point this out so you can see that all of this will continue to develop more and more each time. So, what do you think about these topics? You'll tell me in a moment.
So, to finish, I'm going to read a prayer by Louisa. Instead of making up my own, I'd rather take it from Louisa from volume 8, dated October 4th, 1909, where everything we've talked about, she expresses it. In other words, let's see how she was already acting in this way in union with the Holy Trinity. First, she begins by acting together with Jesus and ends up acting with the Holy Trinity. Let's see. It's very interesting, and well, we'll pray at the same time, right? Louisa was uh, deeply engaged in following the passion of Jesus, but I'm just going to recite for you the little prayer right now.
"My life, my most beloved Lord Jesus, I truly want to be with you on behalf of every single person. Look, for every wave of blasphemy that rises, I repeat once more, I bless you and I praise you for everyone in this world. For every wave of bitterness you receive, of hatred, of contempt, of ingratitude, of so little love. I want to sweeten it for you on behalf of everyone, to love you for everyone, to thank you, adore you, and honor you for everyone. But my acts of reparation are cold, meager, finite. And you, who are the one offended, are infinite. Therefore, it is my deepest desire and heartfelt wish that the reparations I offer to you now, and the profound love that I carry within my soul, shall be truly infinite, immense, and completely unending for all of time. So I unite myself with you, with your very divinity. Moreover, together with the Father and with the Holy Spirit, more blessings. I love you with your very own love. I sweeten you with your very own sweetness. And I honor and adore you as you do among the divine persons. And now, in the name of the Father, the Son, and the Holy Spirit. Amen."
Alejandra, because this topic is so important, so precious, I'm going to let the recording continue in case something else is added. All right, then. Let's see. I'm going to take a quick look at the chat right now. All of this, the topic seems so big that it takes time to process. That's right. You have to meditate on it, or as Jesus said, ruminate on it. That's why sometimes we do it, well, we do it week by week to allow time to continue reflecting on these thoughts and to do our acts, to start practicing these acts. So, yes, it needs to be processed. Right, before uh, a comment. "Before discovering the books of heaven, I desperately searched for God outside myself. After reading this passage of Jesus with Louisa, it's so beautiful to know that we are the dwelling place of the Trinity. Still, this search is something that never really ends in order to remain in this union." Exactly. But how wonderful it is to say, well, God isn't far away. God is within me. It's just that I was the one who didn't, didn't know, didn't have eyes or ears to see and hear him, right? So, it's enough to recollect oneself in prayer and imagine that the Holy Trinity is right there. There are many images. There is the image that Louisa describes of a house, and inside are the three divine persons. There is the image from St. Paul of a temple, and inside is the holy trinity. There is the image from St. Teresa, which is the interior castle, a most beautiful castle that becomes more and more beautiful, and there on the throne, in the seat, is the holy trinity, and you talk with them, you live with them, in short. Yes, that's where one meditates, right? And you talk with them and receive their gifts and live with them, in short. How beautiful. With us, since it's not so tangible, it's different, but even so, they make themselves seen within, if we listen. Yes. Exactly. That's why it's a moment of prayer, of recollection, of leaving behind everything external and making that sacred temple, just you and God and the things of God. Look, it's beautiful. It really is. This topic is truly fundamental for spiritual life and life in the divine will.
Another comment, "You have helped me a lot to see the Holy Trinity with familiarity and as synonymous with the divine will." Well, it's Jesus who is making us see this, isn't it? Through the experiences of Louisa. Let us give thanks to him. It's true. It has been wonderful. Of course, another comment. "This teaching helps us a lot, since I think most of us grew up unaware of the indwelling of the Holy Trinity in each of us since we were created, and even more so through baptism." Yes. Yes. That's right. Well, blessed be God who is allowing us to know all of this, right? By the way, one of the mystics who spoke the most about the indwelling of the Trinity and who lived it most deeply is St. Elizabeth of the Trinity. I think so. Right. Yes. So, you can also look into her a little bit.
"Do the three children represent the three divine persons?" In Louisa's case, yes. Well, that's how they wanted to present themselves to her. Why? I mean, we know that God is God. He is infinite. He is immense. We can't, well, with all his creative power and so on. But they wanted to present themselves in this way precisely to become more familiar, to make themselves small, so that we could have that trust in them, so that Louisa could have that trust in them, like Jesus who made himself a child, made himself small, and there were the three divine persons. So, it's not something far-fetched, right? It's something that, well, is perfectly understandable. It's not that they are children, but rather it's an image, well, to help us understand how God wants us to approach him. That's why Louisa says, "I would hug them. I would kiss them." In other words, to have that love with much more trust in them. Ah, exactly. St. Elizabeth of the Trinity. Yes, she is already. She is a saint, by the way. Pope Francis canonized her. It's beautiful.
Well, another comment. "There is a prayer in the divine will. I think it's a preventive act where you offer yourself to each person of the divine will. To the Holy Spirit, the memory; to Christ, the intelligence; and to the Father. I don't remember. No. To the Father, I think it must be the the the intelligence, or well, I'm not sure. And also the will. Can you explain that difference or distinction or specification?" Yes, it's attribution. Actually, it's called attribution. Just as the work of creation is attributed to the Father, the work of redemption to the Son, and the work of sanctification to the Holy Spirit. But that doesn't mean that only the Father did the creation, and the Son and the Holy Spirit didn't. No, no, they always work together. But it is attributed more to one. Why is creation attributed to the Father? Well, because the Father is the creator of, I mean, let's say, he is the origin of everything. That's why he is called Father. So, it is attributed to him, but the Son and the Holy Spirit were there too. Genesis itself says so, doesn't it? It says that the Spirit was hovering over the waters, and when God speaks, well, the Word of God is Jesus. He is the Word, the Logos. So, all three divine persons are at work, but creation is attributed to the Father, preferably, not exclusively. It's not exclusive, but rather preferential. Redemption is attributed to the Son because he is the one who comes and takes on flesh. But that doesn't mean the Father and the Holy Spirit are not also at work. Jesus said it: "Whoever sees me sees the Father." Right? And he, and he, and he sent the Holy Spirit to be their acting as well. He infused them with the Holy Spirit because he had it. It was inseparable from him. So, it is attributed more to the Son, and sanctification to the Holy Spirit. It is attributed, but that doesn't mean the Father and the Son do nothing. No, they are there acting as well, but it is preferably attributed to the Holy Spirit. The same goes for intelligence, memory, and will. It's not that you will only relate to the Holy Spirit through memory. No, no, that is where the Holy Spirit acts the most. But obviously, it is the three faculties with the three persons of the Holy Trinity. But they have that symbolism. That's why there are three faculties: intelligence, memory, and will. So that we understand that we relate to the Holy Trinity. Intelligence is, well, where we receive knowledge. You could say that's where it begins. Well, where we receive knowledge, the Word of God. And the Word is the Word. So, it could be intelligence there, right? Memory is when you are remembering, and that's what makes love arise even more. And will is the faculty, let's say, with which you act. That is where God infuses you with his power to act, for example, in the divine will, on behalf of everyone, and to participate in that divine power. So, but it's not exclusive. Obviously, with the three faculties, you relate to the three persons of the Holy Trinity. Anyway, there are chapters about this, you know.
"Do they always act together? Does one act and the other two join in?" They act. Exactly. One acts, and the other two join in, or one acts in one way, and another in a different way, and and one uh acts. It might seem to us that one acts more, but uh, each one acts, well, with his own special and particular attribute, but at the same time, all three act together. See, that's why Louisa's vision, where sometimes she saw all three of them, but at the same time, they became one. It's just that we can't, in human terms, limit this to only the Father, not the others. I mean, yes, but no, because they are one. So, it truly is a mystery.
"Is living life already around if we keep the intention of living in the divine will? I mean, living our life." Yes. It should become a continuous round or journey, right? Exactly. In the divine will, you say, "Jesus, I want to do all my actions today in your divine will." And for example, you can set the intention, as Louisa just said in prayer, to make reparation for all those who do the acts that I am going to do today. And uh, on behalf of everyone, I mean, everything you do, eating, walking, everything, I'm doing it on behalf of everyone to make reparation for all and to give you what they do not give you. So, of course, it's a round, if that's what you want to call it. But if you set the intention, if you don't, well, so at least set it in the morning, or at night, or at the moment you're doing it. Yes, it transforms. Well, very good.