Transcription
What I'm going to read to you now is a fascinating, fascinating excerpt from December 17th, 1914. 11, I think, or perhaps it was 12. Yes, definitely 12. 12.
Continuing in my usual state and feeling very afflicted by the privations of Jesus. After waiting for him a long time, he came and making himself seen in my whole poor being, making himself seen in my whole poor being. And it seemed to me as if I were the garment of Jesus. See here how Louisa, after so many acts she had done in her will, had already formed, was forming the life of our Lord. And at that moment, our Lord let her see herself as if she were nothing more than the garment. And inside her was the divine life. It was our Lord. And this is what we must also reach.
And then Jesus, breaking his silence, said to me, "My beloved daughter, you too can create and form sacred hosts and truly mystically consecrate them with divine grace. That is to say, you too can continuously and actively form my entire life within you in each and every moment. Do you see the garment that covers me in the sacrament? They are the accidents of the bread with which the host is formed. But the precious life that exists in this sacred host is my physical body, vital blood, spiritual soul, and divine divinity. And the attitude that this life contains is that of life itself. It is my supreme will.
We already know that in each host is the life of Jesus, whole, all the acts that he performed. It is not just the figure of our Lord there, sort of, well, dead or inactive, but his entire life, every one of his acts from his incarnation, every act, every prayer, every, every intention he had, his suffering, his passion, everything is active. And remember that he, being God, did it for everyone. Yesterday, we were seeing that he contained everyone within himself. Just imagine that in each act, in everything he did, let's say a step, in that step, he called upon all the steps of all creatures, from Adam's first step to the very last one that will ever be. And he did it in a divine way. In that single, profound step, he was truly giving heartfelt thanks for all the countless steps, profoundly giving divine glory to God, expressing immense love, offering sincere reparation, indeed, everything imaginable. All of Jesus' life was this calling upon all the acts of all creatures to remake us in a divine way. So we have to connect ourselves with those acts that our Lord has already done in order to give them the same value. That is what he is doing in every host. Everything he did in his life, he repeats it. He multiplies it in every host. When we receive communion, right now, as we receive communion, we receive all the acts of Jesus. We must have the intention to receive the entire life of Jesus and to deposit it in our hearts, just as the Blessed Virgin did.
And here, how you too can form the host. Here comes the comparison so that we can understand how we are formed. The host is a tangible, material entity, and it is entirely and completely made by human hands. You too, you have a physical, material body and a strong human will. And this body of yours and this human will of yours, if you keep them pure, upright, and far from any shadow of sin, are the accidents, the veils, so that I may be consecrated in you. So that's also where I did this, the first step. It is to follow the will of God and therefore to stay away from sin so that the material may be formed. Imagine the clean flour with which the host can be. If, to begin with, we don't have this because we live in sin, then it won't be possible to form clean flour. It will be a mixture of mud that, as it goes, is not suitable material for consecration. Therefore, the first thing is to keep our body pure, our will upright, far from any shadow of sin. And in this way, the accidents, the veils, are put in place so that I may be consecrated and live hidden within you.
Up to this point, we are only taking the host. But this is not enough, for it would just be a host. My life is needed. So after you have meticulously prepared everything, you must absolutely make your will, your very essence, die completely within that host, ensuring no trace remains. Just like the sacred host, before its consecration, this host is merely a small piece of ordinary bread that possesses the very life of bread and indeed the true substance of bread. And what good can it do? Well, the good that bread can do. But even so, it can't really nourish us or not even that. It's not even useful for sharing, barely anything, because it's so small that the good it can do is very limited. Likewise, even if we are far from sin, the good we can do is very limited. Our will must die. Even that good we are able to do in order to have the life of Jesus within us and to be able to do the good that his life does, an infinite, unlimited good.
What great difference does it make for us before and after consecration? What truly different good does it bring us? After consecration, everyone goes to receive communion, and from there have come all the saints, most of the saints, and the strength for martyrdom, the heroism of so many sacrifices, purity, all those effects of the life of our Lord that is present there in the host. Our actions, likewise, if we live them in the divine will to form the life of the Lord, will produce those effects that the life of our Lord brings about. But that alone is certainly not nearly enough, for it would truly be as if this profound consecration did not inherently require any specific measure or limitation, but instead, it must be entirely and completely made up of true holiness, of boundless love, of deep wisdom, and of immense power. And the driving force behind all of this is my will.
So after you have already prepared the host, you must make your will die in that host. You must sew it up very, very well so that it does not rise again. And you must let my will enter your whole being. How can this be done? This is the simplest thing. It is enough to have the intention for this act, or from now on, I no longer want my will to be the one that lives in me, the one that takes the attitude to speak, the one that brings forth the pacts, the will of God. I am going to call upon the will of God to form that consecration of my pacts. And it truly comes because that is what it is waiting for. That is what God wants. That's why he created us. It's as if he is there waiting, like a most loving father, to see when we will call upon him to give us all his gifts. We are the ones who don't pay attention to this, and we are distracted, and sometimes we even say, "Well, if I call upon the divine will, will it really come?" Of course, that's exactly what it is waiting for. In fact, that's what he wants. We have to believe it. It's like if the priest doubted the words of consecration, "Well, is it really just because I say these words that Jesus comes?" Yes, because that's what he wants. See how simple it is? Remember, God doesn't ask us for difficult, impossible, or complicated things, but for simple ones. It's truly enough to simply have the pure intention to live within the divine will. And indeed, that very divine will profoundly comes and consecrates our every action, which then serves to fully form the spiritual accidents. And there, in that sacred space, is found the divine life of God. You truly want to let my divine will enter your entire being. And this sacred will, which profoundly contains all my life, will truly form the most perfect and complete consecration.
Here we can also think about something else. During Holy Mass, where is our Lord most present? Is it in the large host of the priest or in the small host? It's exactly the same, because the life of God doesn't depend on the size of the matter, right? In the same way, our actions, no matter if they are not bigger or more impressive than others, for example, going to Holy Mass, doing something, a small good deed, praying, making a sacrifice, and others that may seem less valuable or less important, they are worth the same to truly form the very life of God. Everything, even the smallest breath, the slightest movement, the most subtle nuance, interior prayer, everything, the most ordinary things, sweeping, whatever it may be, work. So, see how we really can form the life of God continuously in each of our actions, because it doesn't depend on the external. It's as if our children were to focus on the exterior of the host, right? He doesn't care. Even if they were just crumbs, he is there. So, we need to have the intention that all our actions are consecrated with that divine life. And so, truly thinking this particular way and understanding this fact and knowing this, we will see that so many things that we sometimes do, so many activities, might actually take away the time we need to focus on what truly matters, that is, to learn more about the life of God, the divine life, how the divine will opens within us so that we can develop this divine life. So I would leave behind many actions that take away time from this, and we would focus our attention on acquiring more of this knowledge. So in this way, it will no longer be the human thought that lives, but the thought of the will. And this will consecrate wisdom in your mind. Yes.
Because we are not like the host. A host gives nothing to Jesus, not even a garment of love, of reciprocation, of thanks, because the divine life is there. But we certainly can. So, not only can we, but we absolutely must follow that divine and sacred life, what our Lord truly does. A moment ago, I was just saying that in every step he took, he contained all steps. We too, he calls us and wants to live, wants us to live all of this together with him. So we will exchange human thought for that activity. We would already be thinking in a divine way. Jesus would do this for everyone. Jesus would now, in this act, give infinite, universal glory to the Father. And that is developing the divine life. It is the change from human thinking to the desire to leave behind the limited human ways of acting and to begin truly acquiring the divine and righteous ways of acting. No more living in a human way, in weaknesses, in inconsistencies, because my will forms the consecration of the divine life of strength, of steadfastness, and of everything that I am.
Notice in every single action, in every single act, we are going to undertake that. Every single time you let your precious will run in mine, your deepest desires, and absolutely everything you are and can truly do, I will completely renew the sacred consecration. And with the radiant light already vibrantly alive, not dead as are the eyes without me, I will continue my life in you.
Yesterday, when we were in adoration, I was given a paragraph from the Hours of the Passion of the Eucharist, the Hour of the Eucharist. And there we heard how, at the moment when Jesus instituted the Eucharist, all of heaven was attentive because it was a great miracle to create himself, to multiply himself within a piece of bread. What a great miracle. Well, in the divine will, this miracle is continuously repeated in our acts. This is the greatest miracle. The greatest miracle is not that God is God. Well, that the infinite is infinite, even if we don't fully understand it, but it's logical. But that the small can contain the infinite. That is the greatest wonder that God can perform. And he is calling us to give him space so that he can work that wonder of his power. All the angels, the saints, all of heaven rush to see where God is working that great miracle of forming his life in a human will. And that gives them infinite new joys. With every act we do in the divine will, new joys and new blessings come forth from God. We become the occasion for all of heaven to rejoice with new joys. This is normal, what we are doing, but there is a great difference, because the divine life is present there through our intention. And then, not only that, but it is continuous, because right now I took a breath, but then I took another, and another, and another. So living in the divine will is a continuous miracle, and all of heaven is witnessing it. The problem is that we do not see it. But of course, when we eventually die, we will truly see it. And we ourselves will be utterly amazed at the profound miracles we graciously gave God the wonderful opportunity to perform within us. These are the true riches that will never run out and that no one will ever be able to take from us. Once an act is done, who could ever steal or take them away? It is not just for all eternity. It is a benefit for all people, for all souls. And right now, I'm not talking about the effects they produce. Well, about one effect they produce in heaven. And this has no limit to its effect, but those must be discovered gradually.
The sacramentals themselves, in the chalices, in the tabernacles, everything is lifeless, worldly. There is not perceptibly a single heartbeat or movement of love that could respond to so much of my love. And if it weren't because I await hearts to give myself to God, I would be truly unhappy. My love would be left unbridled, and my sacramental life would be without purpose. But if I tolerate this in the tabernacles, I will tolerate it in the living hosts. That is to say, he will not tolerate not sharing with us all the effects of his life as far as we come to know them. Remember that God is an infinitely rich Father, inexhaustible, who at every moment has new things, new joys, new happiness, goods, and treasures to give us. And he is not selfish, because that is why he created us. Imagine having so many goods, being able to give, wanting to give, and having no one to give to. It is the greatest sorrow of our Lord, of God. Ever since Adam withdrew from the divine will, our Lord was left with all his goods, unable to give them away. And with every act, he wants to give them to us. As we saw yesterday, Father Carlos said, for example, in creation, in every act of the sun, in every ray of sunlight, he wants to give us his goods, his divine life. And there is no one to receive it. With every breath we take, with every step, he wants to give us all those joys that are continually flowing from him. And we do not receive them, or creatures have not received them for so many centuries. Of course, it is a great sorrow. It is like an agony for God. He feels as if he is dying. He feels rejected. And even more so when he sees his children, for whom he created all of this, for whom he brought all of this forth, he sees them unhappy, poor, vulnerable. Until his love could bear it no longer, it overflowed with Issa, and he made this known to her so that he could give us his gifts and we could receive them. So this is the greatest gift that God can give us. It is a continuous celebration between God and man to live in the divine will and for the good of all. We cannot give God greater joy than by living in the divine will. Nor can he give us greater glory, greater joy, than to live in the divine will.
The very soul looks deeply at itself with me, and it will truly have its attentive ears to clearly hear what I am doing, so it can then do it completely together with me. And as it performs the same acts as I do, it will give me its nourishment, and I will be happy. With each act, we also give happiness to God that he was able to give his goods, and in the next act, he will give us new ones. That is God's happiness. Can you imagine being able to form God's happiness in this sense? This is what he wants. It is the purpose for which he created us. And as we perform one more act, we also acquire that likeness to God. We keep growing. We give him, like Jesus did, for example, all the love of all human generations. God is going to turn to look at us, and he will see that in that act, we are loving him on behalf of everyone, as if everyone were inside us, from the first man to the last. At that moment, telling him, "I love you, my God," and with a divine love worthy of you. Do you think God would let himself be outdone in love? That we are going to love him more than he loves us? Right? So he will also love us as if, in that moment, he were loving everyone, but with all his love concentrated on that soul. And in that soul, he concentrates all the blessings he was going to give to everyone, because that soul is loving him on behalf of all, giving him everything that others do not give him. Our God does not let himself be outdone, and to that soul, he gives what he was going to give to the others, even to the condemned. What it means to live in the divine will is to embrace everyone, to live on behalf of all. Just like Jesus, it is to develop that divine life.
Only in these living hosts will I find the reward for my loneliness, for my help, and for all that I suffer in the tabernacles. Therefore, God wants to truly form his divine image within us. And each individual act genuinely helps to meticulously form that sacred image, that perfect likeness, to profoundly grow in that spiritual resemblance. He is like an artisan, a divine artist who has already created some masterpieces, such as the Blessed Virgin, and of course, the humanity of our Lord. But his artistry was not exhausted. Just as, for example, Michelangelo created a masterpiece, but his art was not depleted. He remained alive and could create another image, form another masterpiece, and another, and another, paint another painting, make another sculpture. But God, even more so, not because he made the Blessed Virgin a perfect copy, as far as faith allows, does it mean that his artistry in forming other copies similar to him, each one also distinct from him, has come to an end? He is calling us to offer ourselves so that he may shape us and manifest himself in each of our actions for the glory of all, first of God, and then of everyone else.
So it is up to us if we wish, from this very moment, to have that intention to live everything in the divine will, to allow her to develop her divine life within us. And it is our task, besides having this intention, to keep learning more. For example, what I just spoke about was from one chapter. And our Lord, how many chapters did he dictate to Louisa? And each chapter contains another teaching which broadens our understanding even more. As I was saying in one chapter, in several chapters, our Lord says, "Oh my daughter, if only they knew what it means to gain one more knowledge in my will, they would leave everything else behind just to gain one more knowledge and to orient their lives in order to put it into practice." I hope we do this, because we are making progress.