Transcription
Well, let's continue on more or less along the very same lines, following the exact same path we were diligently on before we went to lunch, you know. Now, let's examine this other chapter, which, as I said, goes more or less in the same direction. The title, an incredibly easy and straightforward way to make all of our actions truly meritorious, to make our every action profoundly worthy of divine merit and eternal reward.
And the simple and easy way is the profound intention to unite them, to bring them together with those of Jesus Christ. It may initially seem like a mere repetition of what we have already thoroughly discussed and articulated, but in reality, no. There are always numerous new and significant elements to carefully consider that genuinely enrich and deepen what we previously thought we had fully understood.
Remember this important phrase. An incredibly important one from Jesus. Oh, it was he who specifically made profound use of his own humanity as a primary means of acting and interacting. So, Louisa pens a letter dated November the 29th in the year 194. This very morning I was devoutly offering all the actions, every single one of the sacred humanity of our Lord Jesus Christ in order to make a profound and complete reparation for so many of our own human actions which are often done either quite indifferently without any true supernatural purpose or intention or indeed regrettably sinfully.
And I was doing this to implore that all creatures might actually perform their actions with the clear intention with the glorious and divine actions of our blessed Lord Jesus Christ and to fully fill the profound void of glory that every creature truly owes to Almighty God if they were to faithfully do so. And while I was doing this, my beloved Jesus said to me, "All right, here we are going to examine. This morning I was offering all the actions of the humanity of our Lord in his actions."
In some way, we are used to doing this at mass where we offer the body of Christ so that it may be exchanged. One body of Christ for Christ with him and in him. We are offering what belongs to Jesus. Because in life, what is offered is what belongs to Jesus. On the altar, it is repeated sacramentally in the consecration of the bread and wine of Jesus. And that is what we offer to the father. In other words, this profound attitude of offering all the actions of the sacred humanity of our Lord Jesus Christ is an attitude remarkably similar to that of the holy mass itself. In the mass, it is a sacramental matter with the priest at the front. But here it is an act of human will which together with the divine will has the same effect because it has the same substance. The humanity of Jesus.
This morning I have been offering all the actions of the humanity of our Lord. We are normally accustomed to offering what is truly ours. My God, I offer you this cross. I offer you this sorrow. I offer you this prayer. I offer you what is mine. But we must learn, as we saw this morning, to offer it in Jesus. Many times it truly seems that undertaking this action is almost like accomplishing absolutely nothing at all. How many people and yes I say this because I know them who say no no no what I have to do is my own and many times it's very difficult to tell them now offer what belongs to Jesus.
It truly seems as if this particular attitude makes the profound sufferings that we offer and the significant sacrifices that we willingly make completely cease to exist and vanish from our perception. And the poor creature feels bereft of all this innate activity that it wants to do freely and willingly on its own to offer to God its creator. And they set aside the humanity of Jesus and set aside the true merit of our actions that we could offer to Jesus. They want to offer their sufferings in most cases, but they don't want to unite them with those of Jesus to offer themselves to Jesus in his own sufferings.
Even though our Lord Jesus Christ suffered precisely for that profound reason to truly give immense value and deep significance to all our human sufferings. If Jesus the son of God had not suffered so greatly and had not divonized our earthly sufferings in himself, then our pain would be without ultimate meaning or redemptive purpose. Our sufferings would truly have absolutely no intrinsic value before Almighty God. They would simply be the inevitable and dire consequences stemming directly from the profound stain of original sin. Justly so, without any inherent or acquired merit whatsoever, and entirely undeserved by any individual action. Just as unfortunately so many people who do not know Jesus have no merits, their sufferings even serve as their condemnation because they end up blaspheming.
On the other hand, since Jesus suffered immensely and divonized all suffering and that will depend on our disposition through our profound suffering, we can truly acquire that infinite and divine spiritual value that Jesus Christ himself obtained for us through his own immense and sacrificial suffering. That is why God did not remove suffering. Even after the redemption and even though Jesus was on earth, he did not eliminate suffering which was a consequence of sin. How many times have we asked ourselves why doesn't God being so good take away all the suffering in the world? All the suffering that has existed throughout history. How often do we hear that question? And then those individuals who truly lack faith often conclude, "Therefore, there is absolutely no God." If there were indeed a truly good and benevolent God, he certainly wouldn't allow so much suffering to exist in the world.
On the contrary, here it is just the opposite. God allowed suffering because by having suffered everyone's suffering, he demonized it and wanted to leave that to us. Moreover, if Jesus suffered, it was as a consequence of original sin and for taking on with us all the consequences that would arise throughout history because of sin. If there was anyone who shouldn't have suffered humanly speaking, it would have been him. Yet, he was the one who suffered the most out of everyone in the entire human family. And he suffered what everyone else did. For what purpose? So that by generously giving us that invaluable coin of immense divine value, his profoundly divinized suffering, a truly sacred offering, suffering would become for us an extraordinary opportunity to become truly and completely like him. That is precisely why he did not take it away from us. And so that the collective suffering of all humanity would be for us an essential and powerful tool for profound resemblance, a significant and transformative means to divonize our entire lives and existence.
If we said that we can divonize our actions, even the simplest ones, how could we not in profound union with Jesus divonize our personal sorrows and our deep suffering and perceive them as sacred vocations that Almighty God graciously gives us. Moreover, caused entirely by ourselves, us as humanity, through our inherent original sin, and then each individual person's own personal sin and subsequent disorder. It often truly seems like we ourselves ultimately end up causing so much profound suffering and so many difficult crosses throughout our entire lives. So what does God do? He graciously gives us the profound possibility that these earthly sufferings endured by humanity together with those sacred sufferings of Jesus Christ can be truly valued, deeply appreciated, and ultimately given immense worth leading to a glorious and divine success.
Our attitudes normally do not go in this direction. Our fundamental attitudes are primarily concerned with the complete eradication of suffering rather than seeking to unite it with the divine experience of Jesus Christ. On another occasion in volume 12, Louisa was suffering. She was in pain and our Lord said to her, "Daughter, do not keep your sorrows with you. Send them to my cross so that my sorrows may support yours and your own may accompany alongside my own. It's something like in a courtship where one gives a gift to the other and so on to woo and support them with their sorrows. Send them to my cross, my sacred cross, so that your profound sorrows may truly court mine and my own deep sorrows may fully support yours. So that your sorrows and mine may merge completely together and carry out a single divine task, the one I perform on this very cross for all humanity."
So this is the reason why God has not removed suffering from the earth but instead resolved the problem of the consequence of original sin by leaving it as a means to live in the divine will. And this is because Jesus took everything upon himself and divonized everything in himself. So going back to this morning, I was offering all the actions of humanity to our lord. Furthermore, before going back, what are our pains and sufferings compared to the sufferings of Jesus? And why shouldn't our own minor human sufferings possess the profound merit and spiritual significance of the divine sufferings of Jesus Christ? A tiny baby's agonizing toothache. What is truly more profound? The intense toothache that we ourselves experience or all the immense suffering and profound passion that Jesus Christ endured? The answer is obvious. The passion that Jesus suffered is full of pain. And our little creaturely toothache here, isolated, offered to God. Wouldn't it seem much better to you to truly unite that small persistent little toothache with the entire sacred passion of Jesus? By doing so, this small toothache may then acquire the immense merit and effectively do all the profound good that Jesus accomplished with all his passion. Even though it's just a tiny fraction, this is another simple consequence of taking the things of Jesus as our own. And how is this done? With intention, with understanding, and with the faith that this truly happens.
This morning I was offering all the actions of the humanity of our Lord to make reparation for so many of our human actions. Here Louisa takes on an attitude of reparation because as I mentioned this morning in the humanity of Jesus they were formed. Jesus became the source of all the acts that we can perform. So here Louisa and this is a chapter from volume 3 was touching upon all the acts of reparation of Jesus to make reparation for all actions done a new and to pray that all creatures may gain that they might perform their actions also with the intention and in union with the actions of blessed Jesus to fill the void of glory. Another attitude that the creature owes to God.
Then Jesus said to me, "My daughter, my profound divinity in my mortal humanity descended deeply into the dark abyss, master of all human weaknesses and submissions. So much so that there was absolutely no human act, no matter how incredibly lowly or truly small, that I did not profoundly divonize and completely sanctify. Do you remember what we were saying yesterday about that universe which is the humanity of Jesus? About that universe of divine acts and divine life that is there. This is it. There was nothing left out. To restore to man the noble and rightful sovereignty, the truly lost creation due to sin and that which I fully obtained for him in the full redemption. All the merit of the actions that sin had, he lost in the subsequent acts he performed. We already know that this was not only for him but for the whole human family."
Jesus descended truly into the deepest chasm of all human miseries, the full extent of all human acts. He profoundly divinized and truly sanctified them. And in him, they perpetually remained divinized and eternally sanctified. Indeed, all of our individual lives and every single one of our actions are profoundly rooted in him, meticulously performed by him, and perfectly aligned with his divine way. These are perpetually ready to be graciously bestowed upon us and manifested through our own personal actions, reflecting his eternal presence and boundless grace in every moment of our existence.
It truly seems that we act completely autonomously as if we are entirely self-governing entities. But we do not. Our lives were first lived by Jesus. And there they are. That is precisely why we can truly live our lives if we so wish in a completely natural way. But if we want to and are intentional, we will know how to find that act which Jesus performed which corresponds to me and which I want to bring to life within myself in my sufferings. I profoundly desire to find those profound sufferings, those very same profound sufferings, but suffered first and foremost by our Lord Jesus Christ, so that I may truly receive within my own personal sufferings, the abundant life of those very sufferings that Jesus himself lived and ultimately sanctified in him for all eternity.
What I am telling you is this profound truth. It is about learning to take essential things from that magnificent creation from that divine and boundless universe that contains the sacred humanity of Jesus. This is about discovering what is there as Goyer used to say so that we can benefit from it because that is why Jesus did it for us to take advantage of everything he did. Of course saying take advantage is just a way of speaking but it is accurate. And the more we truly benefit from its profound blessings, the more immense joy and deep pleasure we wholeheartedly give to Jesus, precisely because it cost him so much to accomplish that for us.
If it were to cost you a significant amount to do something truly special for your beloved children and then your children unexpectedly didn't want to receive it at all, you would feel double the pain. First, seeing your children deprived of that good and second seeing your own effort go to waste. In the same way, Jesus strove to do everything for everyone, divonizing and sanctifying everything. So that we could benefit from it, to fully restore to us the long-lost glory and the long-lost sovereignty. But man is always ungrateful and his own worst enemy. Because when one does not take all this wealth, one virtually becomes one's very own enemy in an even more serious and truly significant and profound manner. Having immense riches and not wanting to truly take them, one inevitably becomes an enemy to oneself. Being a friend to yourself is to receive the riches that are being offered to you and especially in this context not only of profound holiness but also of true divinity because Jesus truly divized everything in its essence.
We are not only ungrateful toward him but in relation to ourselves we become our own enemies. As if we truly preferred, as if we genuinely liked poverty and being enslaved more than being truly sovereign and abundantly rich. But man, I repeat, is always inherently ungrateful and deep within himself truly loves to be a willing slave rather than a truly sovereign individual. Even though he could, with such an incredibly easy and straightforward means, that is to say, by consciously intending to unite his every action to the divine will, make his actions profoundly worthy of immense divine merit. But he does not do it. He wastes them, losing the mark of a king and the sovereignty over himself.
With such an incredibly simple and readily available means, that is to say, by consciously intending to unite his every action to mine, even the slightest, most minor pain of a toothache, to all the immense and profound suffering of Jesus's passion and the immeasurable spiritual merit it profoundly produced. To our small prayers. Even if it is just one Our Father united to the one Jesus said because as I was just saying the Our Father, the sacred prayer of the Our Father, is truly the prayer par excellence because it is the very prayer that Jesus himself prayed and taught to his disciples. That is the prayer of Jesus. A prayer as I already said of divine power, of divine holiness, of universality, of totality, of infinite beauty. In heaven, we will see the infinite beauty that it means or that is contained in the fact that the incarnate Word asks his Father that his will may reign in all creatures as it reigns in the Father. There can be no more beautiful, no more profound prayer for the divine Father and spoken by his beloved Jesus with his very own divine power. That is why the Our Father is a divine prayer with all the divine qualities. On the other hand, all the prayers composed by everyone else are valuable only in so far as they are connected to or go in the direction of the Our Father.
So why is it that when knowing this we pray an Our Father with the intention of uniting it to the one he prayed, that Our Father is as if it were spoken again by Jesus within us. That is why it is certain that the kingdom of the divine will shall come. That is precisely why it is absolutely and unequivocally certain and truly infallible that the kingdom of God will indeed come. That God's divine will shall be perfectly and completely done on earth just as it is already in heaven for the very simple and profound reason as I was previously saying that Jesus himself prayed that sacred Our Father. But now he profoundly desires to repeat it within each and every one of us every single time we devoutly pray it. So that this most significant petition is not only spoken by him, but that in our own heartfelt Our Father, the very one he originally said, may once again be powerfully present with the same immense power, profound holiness, exquisite beauty and ultimate wisdom. That is why the kingdom of the divine will will not delay. It is God's way of speaking when he says, "I am at the door," and he remains at the door. But these Our Fathers, when said with the profound intention that it is Jesus himself who truly repeats the Our Father, will certainly make the glorious kingdom of the divine will come forth soon and swiftly. The Heavenly Father cannot possibly oppose it. Indeed, it is his very divine will that profoundly desires to give the kingdom. And it is Jesus Christ himself who humbly asks the Father to graciously bestow what the Father himself so earnestly wishes to give to humanity.
Well, now I am finally getting to the crucial point. We humbly add the fervent prayers of the Most Holy Virgin Mary, which are indeed the perfect and divine echo of the sacred Our Father, and which with the immense power of the divine will continuously and ceaselessly together with her beloved son Jesus, and with the undeniable right of a loving mother, she profoundly says, "May your glorious kingdom come. Do not delay any longer. Make it happen soon. Act as the omnipotent God that you truly are." The prayer of the Most Holy Virgin continues to Jesus, perfectly rooted in the Our Father, and she acts upon him as the God that you are. With your power and majesty united to a love that no one can resist, make your will take possession of everyone on earth as it is in heaven. The essence of the Our Father. Do you think that Jesus could refuse this request from the Most Holy Virgin which is moreover his very own will? It is impossible. That is why the law of the divine will on earth as it is in heaven will not be long in coming. There are now so many, many souls who are truly requesting it with great anticipation as well. And with this clarity, with the intention that our Our Fathers and our prayers may have the same power as the prayers of Jesus. We must take advantage, I repeat, of everything that Jesus did.
And here he says it. There was no human act, no matter how truly lowly or incredibly small, that I did not profoundly divonize and thoroughly sanctify. Indeed, no human act at all, or as it explicitly states here, all human acts I completely sanctified and deeply divonized with the sole and significant exception of prayers. I sanctified and divinized everything in my humanity except for breaths. I breathe them. How did he do it? How could he have not divonized the breaths? There is only one way. By not breathing. But if he truly breathed, he profoundly divonized the very breath itself. That is why it is so easy to live in the divine will because it is truly enough to have the sincere intention to unite all our actions, even the most incredibly ordinary and common ones, with those of Jesus Christ. And in this profound way, we truly benefit from everything that Jesus did and thereby obtain immense divine value in all our actions, even in the most humble, common, and everyday ordinary one.
The only thing that cannot be divined and this is made very clear here. It truly is a grave sin. If Jesus had sinned, sin would have been divonized and we could all sin in a divine way, even celebrate mass. But he brings light. That is why intention matters and that is also why, as we said, everything that's precisely why intuition and that's exactly why we were saying everything truly fits together perfectly in a harmonious and divine order. That's why in a state of sin, how can you possibly do it? How can you, in such a profound state of sin, genuinely unite yourself to Jesus, our Lord and Savior? You can't do that because Jesus did not divonize sin. He did not sin. On the other hand, everything else, yes. Everything that is not sin. And when the soul is not in sin, it can do everything together with Jesus. Because Jesus divonized all of this. If Jesus had not breathed, we would not have holy or divonized breath. If Jesus had not walked, we would not have holy or divonized steps. Everything else, yet. And since Jesus lived a life, or in this sense, an ordinary human life, he breathed, he walked, he felt pain, he thought, he ate, everything. All of that is at our disposal. Let us not be, as it says here, enemies of ourselves and ungrateful for not wanting to take advantage of that infinite wealth that is Jesus. And this is achieved. While it could be done with such an easy means, that is with the intention of uniting one's actions to mine. With this means, one could make their actions carriers of divine merits, but they wasted and lose the mark of a king and the sovereignty over themselves.
Having said all of this, he completely disappeared from my sight, and I found myself, I find myself once again in a rather perplexing situation, a truly bewildering predicament. Hey. Hey. Hey. [Applause] Heat. Heat. Heat. [Music] Hey, heat. Hey, heat. [Music]