Transcription
And this is where schismatics get it wrong. They claim they're defending the faith, but what are they doing? They're attacking the church.
[music]
The excesses of love, nine excesses of love that Louisa recited every day, meditated every day from her teenage years to the day she died. And these were revealed to her by a good Lord when he invited her to, with her imagination, enter within the tummy, the belly, the womb of Mary, and there consider his condition to which he subjected himself in order to begin the work of redemption.
So the work of redemption began with the conception of Jesus in the womb of Mary, and it did not end. I wish to emphasize that. Okay. And this is something the Catholic Church has not articulated very well. In fact, I don't think it's articulated it at all. What is the work of redemption exactly? It does, in its dictionary, explain what redemption is. Meaning Christ's incarnation in order to save us from Satan and sin, which is death, eternal suffering, by taking upon himself the consequences of the sins of our first parents. And in so doing, he opened up the gates of heaven. When, when he ascended into heaven with all the souls waiting to enter heaven in what he referred to as Abraham's bosom, um, allowed that place to be occupied by those who would follow those in death. Now, that's all the church speaks about redemption. It doesn't say when it ends. Why? Because it hasn't. Redemption has not ended. It's an ongoing work that began with Christ, and that we continue. That's why St. Paul says that he fills up in his own flesh the sufferings that are lacking to the passion of Christ for the sake of his mystical body, which is the church. Now, nothing lacks to the person of Christ. No sufferings, no revelations, no gifts lack to the person of Christ. They lack to our human natures. So when Paul says, "I fill up in my own flesh," he's referring to himself, not to Christ. The sufferings that are unwanting or lacking to the passion of Christ for the sake of his body, the church. He's talking about not adding anything to Christ's work of redemption that's been done in Christ once for all. He, in his passion, death, resurrection, ascension, sending forth of the Holy Spirit, obtained all the grace necessary for the salvation of every human person. That's in his divine, second person of the Trinity. But we, in our human person, have to do our part. So this, in this sense, we are all co-redeemers with Christ because we are not just redeeming ourselves by cooperating with the grace he purchased, but we are helping redeem other people at the same time through our cooperation with said grace. So when we refer to the title of Mary as co-redemptrix, it's properly placed in that context. But we have to understand the context. And that's why the Vatican, the congre— the Dicastery for the Doctrine of Faith, led by Fernandez, that put out a few documents that are not razor-edge precision theology. They're not. When Cardinal when when it issued this document, *Mitis de gratia*, on the opportuneness of the title of Mary's co-redemptrix, very well this title. It did not. Did it make any errors? No. But did it lack in its articulation? Yes. So there's a difference when it comes to the church leading us in all the truth, and us explicating all the truth, and the church explicating to us all the truth. There's a difference. When we say the church, like Matthew 16, Jesus said, "Peter, upon this rock I will build my church, and the gates of hell will not prevail against it." There was a guarantee Christ gave there. Guarantee. You can't find this in any other religion. There's a guarantee that the church will not be go— will lead us astray. It will not lead us astray. Why? Because it's founded upon the upon the faith of Peter, not the person, but the office. So the papacy is what keeps the church on the straight and narrow. And all bishops have no authority when separated from the Pope. That's how important the office of Peter is. Only when they're united with his magisterial authority do they have authority. They cannot have any authority without the Pope. Some people have asked me, "Well, what about when a Pope dies? You know, there's this period of time when when they're in a conclave, so the bishops have no authority." Not as they do when there's a Pope. No, it changes. That's right. It changes. Their authority is changed until a new Pope is elected. So Peter, Peter was given this authority not by any human person, but by the second divine person of the Trinity, and this foundation guarantees that the church, governed by the Pope, will not lead us astray.
Okay, having said that, when the magisterium issues documents like this current administration under Fernandez, it doesn't lead us astray, but it does not either completely articulate all the truth. So there are gaps, but not errors. See the difference? It's like me, 2,000 years ago, giving you the message of Jesus Christ, the good news of salvation, and saying, "This is all you need for sanctification and holiness and salvation." And you say, "Well, I don't see Louisa's writings in here." That's because they're not. You have to wait 2,000 years in order to get the explicated revelation of the divine will as experienced by Adam and Eve before sin. Christ did not reveal this in its explicit form, but it's implicit in the sacred text that I gave you 2,000 years ago, namely the Bible. Same thing with the magisterial documents today. They do not give you all the truth, but they do not lead you astray either. So these are the gaps that we find often times in magisterial documents. They're not errors. They're omissions, not commissions, but they're not done, let's say, deliberately to mislead you. And this is where schismatics get it wrong. A lot of people that have no training in theology, they mislead people over and over again. And the people that follow them, they're following a body without a head. These rogue groups that, uh, they claim they're defending the faith, but what are they doing? They're attacking the church. And they fail to distinguish the difference between commission and omission. So the magisterium does not give us falsehoods, but it sometimes, more often than not, actually omits things it doesn't fully understand due to its own ignorance. Why is it ignorant? Because it's made up of human beings who are all conceived in original sin, whose intellects and memories are impaired. You know, and we are in this work of redemption trying to recover through the grace and gifts of Jesus Christ and the Holy Spirit whom he sent, that unimpaired knowledge, infused knowledge, enlightenment of the intellectual memory that we will never possess on earth until the final coming of Christ. And therefore, the church sometimes omits things. And in a recent document, *Mitis de gratia*, it talked about Mary as co-redemptrix, meaning that it can be used, provided it's understood in the proper context, that Mary does not redeem us, which only Christ does, from original sin. Mary can do that, and I spoke of this many times. Now, the magisterium came out with a further explication after this release in November of the document I just mentioned, *Mitis de gratia*. It came out a month later, about two weeks ago, with another follow-up clarification upon request of the people. As you know, I wrote a response to the Dicastery for the Doctrine of Faith saying there are omissions here that have to be corrected. You don't really correct an omission, but rather explicate an omission. So you have to speak more on this topic that's neglected. What is the topic? That Mary is co-redemptrix in the sense that although she does not redeem us from original sin, which only Christ does, she, like no other human, and above all the other humans combined, provides us, obtains for us through her own merits, not Jesus' merits, her own merits, graces that help save souls, that convert souls. No attention was given to this in the document. So Fernandez did an interview about two weeks ago and clarified the questions that many people were raising, theologians namely, were raising to the congregation, the Dicastery. Now it's a Dicastery. And he said, "Oh, you can use the title co-redemptrix. Of course, you can." And the interview woman said, "Well, why does the document say it's always incorrect to use the title co-redemptrix? Why did you use the word always?" He says, "Always meant from from now on." [laughter] "Starting now." So [laughter] he clarified what "always" meant, and this did mislead people because the word "always" should not have been there, and if it was, it should have been explicated, explained, as he later on did after a month of people writing back to the Dicastery saying, "This is not a very clear, unexpressed document." So, um, it's now official. We can use the word co-redemptrix, which I said from day one because I understood the meaning behind the words of this document. That's my job as a theologian. I'm supposed to, and I'm given the qualifications and tools to interpret church legal documents. Sort of like an attorney for the Catholic Church. You have to interpret this this lingo that they use. That I knew from day one when the document was released that they were not condemning the title, although many people were leading— reading it literally and misinterpreting it. I said, "No, that's not what the church is saying. You're not correctly reading it." And in fact, the church came out and said exactly what I've been saying from day one, that you can use the title co-redemptrix. Of course, you can, but not in the sense that, that I mentioned three times, Mary takes away original sin, which only Christ can do, which is part of redemption. Okay.
So, having said that, we're in the world, we're in the season of Advent where we celebrate Christ's redemption, where he's what begins with Christmas, really. Well, nine months early at the conception, the Annunciation, and it's physically manifest on Christmas Day with his birth. And, uh, it's a time for us to, um, prepare ourselves for Christ to come back to life in us. Whenever we celebrate Christmas, it's not going back 2,000 years. There were there were several groups in the '90s promoting Divine Will, and they were all from Mexico, from the United States, even from Italy, saying, "This is a call to go back to the original order, purpose, and place that God intended for us." No, it's not. God never used the word "go back." We don't go back. We go forward. Why is that? Because when Christ came to earth, and he tells this to Louisa, he elevated human nature to a greater state than that which it had enjoyed, greater state of glory than that which it had enjoyed before original sin. So if we go back, we're going back to the same state that Adam possessed before sin. We're not doing that. We're going to a state of glory greater than what Adam and Eve enjoyed before original sin, thanks to the Incarnation. So we don't go back. Although sometimes we may have to in our personal lives when we make mistakes and sins, but in the greater scheme of Christ's work of redemption, he brings us to a greater state of glory. We're going forward than that which we would have enjoyed as a collective human race had our first parents never sinned. And this is the great news of God's mercy and work and its work in redemption. So in this Advent season, we enter into this work of redemption in an intense way, beginning tomorrow on the 15th, when the novena of the nine excesses of love begins. And, uh, I will, uh, you have them available in the book that's on the website, livinginthedivinewill.com.org, entitled *Divine Will Prayer Book*. You have the nine excesses of love in there. You also have them in the Volume One that I translated because Louisa and St. Hannibal had appended to the first 19 volumes this Christmas novena, the nine excesses of love, as well as the appeals of Jesus, Mary, and the Holy Trinity, Mary and Louisa to mankind to live in the Divine Will. Um, I believe it's in Volume, I think I appended that volume. Maybe I didn't. I don't remember, but it's in the *Divine Will Prayer Book*, that's for sure. And, um, I translated so many works of Louisa, I forget what's one. [laughter] All right. So on to the questions. I see we have a bunch of questions. Sorry for my delay today again for those of you who are joining because of my pastoral work here in the several parishes.
>> Stephen, you're the first question.
>> Peace be with you, Father. Uh, Father, in the light of the gift of living in the Divine Will, help increase and illuminate our human understanding of Jesus' prophetic revelation to Servant of God Luisa Piccarreta regarding the Blessed Virgin Mary's "rights of authority as Mother" and "her sanctity." Thank you, Father.
Yeah. Well, authority, Mary never really uses. She never uses that word in relation to herself. And you know why? Because she's humble. She's the icon of humility. We often times use, throw around these words, authority, power, but Mary never does. And whenever she does use the word power, which she uses, she doesn't use the word authority. It's always in relation to her receiving it from the Father, not the Son, not the Spirit. The power of the Father. This is in the *Blessed Virgin Mary* book for the month of May, entitled *The Blessed Virgin Mary in the Kingdom of the Divine Will*. And if you look at Day Nine, she becomes the peacemaker of mankind. And then the preceding days, 10, 11, 12, she starts to, she finishes her steps in the Divine Will. Six. She talks about several steps and then she concludes them, and then she becomes the peacemaker on Day Nine. Then 10, 11, 12, those days, she talks about the power God the Father gave her, the wisdom the Son gave her, the clemency, the love the Spirit gave her, and entering into all of our acts, embracing all of our acts, influencing all of our acts in such a way that it doesn't simply constitute her as Queen of all mankind and Mother, which you would receive at the moment of the Incarnation of Jesus Christ, but, um, 10 other titles. She's constituted by God the dispensatrix of all grace, the mediatrix of all grace, the peacemaker between God and mankind, the leveler of justice on behalf of God for mankind, the intercessor, and the list goes on. She has 12 titles, and these are listed in the footnote of that book I just mentioned to you that I translated, and that is in, um, that is contained within another book entitled *The Divine Will Prayer Book*. So the *Divine Will Prayer Book* contains this book, *The Blessed Virgin Mary in the Kingdom of the Divine Will*, which has a footnote of the 12 titles the Trinity gives Mary throughout the course of her life. She obtains these 12 titles. And she never refers to her office as one of authority, but one as a delegate who receives from God power, wisdom, love. And she conveys this to all of her children, of whom she is Mother, in order for them all to join with her in this new hierarchy in heaven. So thank you for your question.
Next one.
>> Aaron.
>> Yes. Hi, Father. Um, in order to live in the center of the Divine Will, which is our goal, would we still live in it if we do not accomplish daily all of the following things: the prevenient act, but also the rounds, readings from the passion and the Blessed Virgin Mary in the Kingdom, and some reading from the volumes, and now the nine excesses, and then we, if we try to listen to some of the other instructional things like your podcast and classes, we might take or something. It involves at least several hours a day. Are we still living in the center of the Divine Will?
You're not supposed to.
>> Right? You're not supposed to do anything or manage anything. God is supposed to do it in you. Number one. Number two, when God is doing this in you, he's also inspiring in you, inspiring you, and exhorting you, encouraging you to, of course, follow that which he has given you in life, meaning your domestic responsibilities. He doesn't want you to neglect everything and focus all on just praying or discursive prayer because then you're doing, doing, and God, where's God in all his doing? You're not supposed to do. You're supposed to live, and God is supposed to allow you, by you're living in him, for you to welcome that which he wishes to accomplish in you. So, I mentioned this last time, I think it was last week, when someone brought up us a devotion of Rosantica, that we're not called by God or Mary. We're never told, we're never asked to do every devotion that the church has received from prophetic revelation. If we were, we wouldn't have a personal life. We'd be constantly worried about all these devotions that it's impossible for one person to do in one lifetime. So we're not asked to do everything. We're asked only to observe, to allow God to accomplish within us that which our domestic responsibilities permit. Because the Divine Will is not doing. It's about receptivity. Not action, but receptivity. It's God's divine action through your receptivity. So forget this idea of "I have to do." That's out the window with Divine Will. It's "I have to allow God to accomplish in me, through everything I do throughout the day, including my domestic obligations, that which he intends." Why? Because it's simple. It's not complicated. Jesus tells this to Louisa. He said, "Living in my Divine Will is immediate. It doesn't take many years. It takes an instant." He said, "All you have to do is remove the pebble of your will that impedes my will from flowing in you, and everything is done." That's what he tells her. So sometimes we try to make it complicated because we're bringing God to our level of understanding, and we're—we're making it complicated. We're the ones who are complicating the divine. Well, not God. God is a simple substance. We are composite substances. God is a simple substance, which is a pure spirit, and he penetrates everything all the time. So everything we do becomes living in the Divine Will. So it's not a matter of having to do this to live in the Will. No, it's a matter of allowing God to breathe in our breathing, to sleep in our sleeping, to think in our thinking. That's living in the Divine. You don't have to add anything. Just sublimate that which you continuously do all the, all the time in your natural faculties and in your supernatural faculties. And you can then, if you wish, during your Rosary, during your Chaplet of Mercy, during your Mass, confessions, fuse yourself in these acts to intensify the presence of the Divine Will in those moments. And this is the distinction between the prevenient act and the actual act. The prevenient act begins at the morning and it accomplishes everything you wish to do throughout the day in potency, which throughout the day becomes actualized. So you go from potency to act, but it's already latent. It's potent in the morning when you make that prevenient act. And all that remains is for you to now bring it into time and space in act by allowing the Holy Trinity to breathe, to beat in your heart, to flow through your lifeblood, to think in your thoughts, to recall in your memory, to act in your will, and the rest is done. Thank you.
Next question.
>> Nora.
>> Question is the bless— am I picking it up right that our Blessed Mother has the same power? That I mean, it's huge. It's like Mary is the core redemptrix.
You have explained it, but having the same power, those words are massive.
I think I understand your question. Let me interrupt you, sorry. Your question is, does Mary have the same power as God? Assuming that's the question. The answer is yes, but understood as a recipient of the power, not the deliverer or the generator of that power. Remember, Mary is not God. Mary is a human person. She's not a divine person. So that means God brought her not only into being but endowed her humanity with all the qualities. That's the word that is used in the volumes. Qualities and, um, there's another word, properties. Qualities and properties of the Trinity. She received them all, but as a creature. So she's limited. God is not limited. That's the difference between the power of God and the power of Mary. When, for example, you take a flask of water and you pour it into a glass, the flask contains more water than the glass. So you can outpour the entire flask into the glass, and it will overflow. Mary is the glass. God is the flask. So God outpour everything upon Mary, but she couldn't contain it all. She says that in Days, um, eight of the book of the month of May that I mentioned earlier, and she says it in other days, that a smile broke out upon her face when she saw that she had to requite the love God poured out into her, overshadowed her with, infused within her, in order to return that love with capital, so to speak. And she knew that she could never match God's love because she's finite and God's infinite. So that's the difference between the power of God and the power of Mary. Thank you.
Next question.
>> Marie Brown.
>> Saying that if we pray for this, the sinner to be freed from the sin, to pray against, uh, the evil.
Yes.
>> Uh, am I doing right?
Yes, of course. What better way to serve the Lord than to pray for the conversion of those who need it, right? Well, regardless of what the sin is, you know, it's important that we allow the Lord's sentiments to come to life in us. And sometimes the things we think or feel to pray for come from God. You know, if we are attuned, our ears are attuned to the Holy Spirit, often times we have sentiments that God puts in us that we don't realize. Sometimes the good Lord does not want to draw us into the details of these sins because it's distracting. But he gives us the sentiment to pray for these sins. Does the church allow us to read any, uh, translation of the writings of Luisa? Of course, with prudence, until the critical translation will be out.
>> Of course.
>> Yeah. The previous two, the previous two Archbishops, uh, entrusted with her cause in writing officially stated, "We can and are encouraged to read whatever's available to us in whatever poor translated form that's at our disposal." The present translations have errors. They all do. But that should not stop us from drawing from them these divine truths because I'd say globally speaking, 80% to 85% is sound. 10 to 15% is not sound. So when you come across something that is wrong, poorly translated, and some things in the writings were not even in Luisa's original writings, where they came from, nobody knows. People added things to them. Why they did that, I don't know. When you come across something that's not from Luisa or that's not consistent with what you've been taught by the church, then just skip over it or ask a priest to clarify it. And, and this is what this Zoom, uh, international seminar is for, to clarify questions about her writings and to seek enlightenment on the understanding thereof. So if you come across something in the writings that the church encourages you to read, even though they're not properly translated, that's a miss, ask a priest, present the question here, or skip over it. Thank you.
>> Dr. Holly Shen.
>> Yes. Uh, Father, I was wondering, uh, the Fiat from, you know, God's Fiat and our Fiat, is there a different meaning? Because I'm translating *The Virgin Mary in the Kingdom of Divine Will*.
Yeah. Thank you, Holly. How you doing, Holly? Last time I saw you, it was in Rome, right?
>> I'm doing great.
>> So busy. [laughter]
>> Yes, we were on the pilgrimage there, about 40 plus of us, and we went throughout Italy to the various places, and Holly was one of the pilgrims. Thank you for the question. Um, yes, there is a difference between the Fiat of God and the Fiat of Mary. As I, as I mentioned earlier, God is the source. Mary, the recipient. God, the giver. She's the receiver. And when it comes to the Fiat of God, God's Fiat was pronounced. He tells Louisa several times in the work of creation. And then he also tells her only once. So it sounds like a contradiction. God's Fiat brought one Fiat brought the entire material order into existence. But yet, there were in that one Fiat, were several manifestations of other Fiats that brought about the different creations, like light, darkness, water, the earth, the creatures, the plants. These were what we known as the six days of creation, right? God's Fiat was pronounced on her behalf. God pronounces Fiat on behalf of the existence of all things. So all things came into existence on behalf of God's Fiat. And when Mary pronounced her Fiat at the moment of the Annunciation, she did it even earlier than that. You find it in the, in the *Blessed Virgin Mary in the Kingdom of Divine Will* book for the month of May. She gave her Fiat to God even from the moment of her conception. But it wasn't with the idea of her becoming the Mother of God. That happened at the moment of the Annunciation. When she gave her Fiat at the moment of the Annunciation, it was her cooperating Fiat. See, God is an operating Fiat, and Mary's is a co-operating Fiat, like Christ is the Redeemer, and Mary is the co-redemptrix. So Mary's co-operation, or co-operating Fiat, united itself with God's operating Fiat, and that brought about the Incarnation of the Divine Word. Thank you.
>> Hi Father Joseph. This is Brian. Um, this is on the morning offering. The paragraph that it says that "I now enter into the acts of Mother Mary and Luisa." The first half, my question is, are we bilocating with them? And the second half is, to fill the acts of Adam and Eve, patriarchs, and prophets, and souls in past, present, and future. Are they spreading the precious blood of Jesus Christ on every soul in the past, present, and future? And are we bilocating with them? Is this the purpose of the paragraph?
No, but you can, because remember that in the hours of the passion, after Jesus dies, Jesus, Mary goes collecting Jesus' blood, reverencing his blood. And Luisa accompanies Mary in doing that. And in that moment, she says, "Let us now mediate, distribute the graces of this blood to all mankind." You can do that while you're doing that morning offering, but it's not the purpose of the morning offering. But you can add that if you wish, because when you unite or fuse yourself in the Fiat of Jesus and Mary, Luisa, which is the triple Fiat necessary to receive the gift of living in the Divine Will, we have to go through Jesus, Mary, and Luisa, in that order. When we do that, we are fusing or uniting ourselves with their Fiat. We can then, in this timeless manner, while we're bilocating with them, who are timeless in their actions as well, [music] enter into Jesus' passion, enter into his resurrection, into the [music] various phases of his infancy and his entire life. So that's up to you whether or not in that moment you wish to now distribute the blood of Jesus with Mary and Luisa throughout [music] throughout mankind. Thank you.
All right. Well, thank you all. It's 10 past the hour. Sorry I was a bit late, and, uh, yeah, we're in the, we're in the home stretch approaching Christmas now, the Advent season. I'll ask you all to unmute and, uh, say *Adiosara bon*.
>> [music]
>> Thanks everybody. Thank you, Father. Thank you, Father. God bless you.
>> Father.
>> Thank you. Have a prayer.
>> May God bless you in the name of the Father, Son. [music] Father, bless you. Heat. [music] Heat. [music]
>> [music]