Transcription
June 17th, 1899, volume two.
Louisa does not want to take part in the chastisements. It continues always in the same way, but this morning especially I've done nothing but argue with my dear Jesus. He wanted to keep sending the hail as he did in these past days, and I did not want it. But then in the middle of this it seemed that a thunderstorm was getting ready, commanding the demons to destroy several places with the scourge of hail. At that very moment I saw the confessor calling me from afar, giving me the obedience to go and put the demons to flight so that they might not do anything.
As I went out to go there, Jesus came to meet me, making me draw back. I said to him, "Blessed Lord, I can't. It is obedience that called me. And you know that you and I must surrender to this virtue without being able to oppose it." And Jesus, "Well then, I will do it for you." And so he commanded the demons to go to places farther away and not to touch for now the lands belonging to our town. Then he said to me, "Let us go." So we came back, I into my bed and Jesus beside me. As we arrived, Jesus wanted to rest, saying that he was very tired. I stopped him, saying to him, "What is this sleep that you want to have now? And then a beautiful obedience you had me do. You want to sleep. Is this the love you have for me and the way you want to content me in everything? Do you want to sleep? Sleep then as long as you give me your word that you will not do anything."
Being sorry for my discontent, he told me, "My daughter, yet I would like to content you. Let us do it this way. Let us go out together again in the midst of the people, and let us see who are those who need to be punished because of their wicked actions. Who knows whether at least under the scourge they might surrender. And then those whom you want, those who need less to be punished, and whom you do not want to be punished, I will spare."
And I, "Lord, I give you thanks for your highest goodness in wanting to content me, but in spite of this I cannot do what you are telling me. I do not feel the strength to put my will in chastising any of your creatures. What would be the torment of my poor heart in hearing that that person or that other has been chastised, and I have put my will in it? May it never be. May it never be, oh Lord." Then the confessor came to call me into myself, and so it ended.
June 17th, 1900, volume 3.
To be in God is to be in peace. Since this morning blessed Jesus was not coming, I felt some shadows of disturbance arise in my interior about why he was not coming. So, when he came, he said to me, "My daughter, to contain oneself in God, and not to go out of the boundaries of peace, is all the same. So, if you detect a little bit of disturbance, it is a sign that you make a little exit from within God. Because to contain oneself in him and not to have perfect peace is impossible. More so since the boundaries of peace are endless. Even more, all that belongs to God is all peace." Then he added, "Do you not know that the privations serve the soul as winter does the plants? As they form deeper roots and winter fortifies them and makes them become green again and bloom in May?" After this, he transported me outside of myself and after I commended various needs to him, he disappeared from me and I found myself inside myself with a desire to remain always inside of God so as to stay within the boundaries of peace.
June 17th, 1902, volume 4.
Mortification produces glory. This morning, I saw my beloved Jesus for just a little and he seemed to be holding a written paper in his hand on which one could read, "Mortification produces glory. One who wants to find the font of all pleasures must move away from all that may displease God." Having said this, he disappeared.
June 17th, 1904, volume 6.
The consummation of the human will in the divine renders the soul one with God and places the divine power in her hands. This morning, after I struggled very much, blessed Jesus came and told me, "My daughter, see how many things are said about virtue, about perfection, but they all end up in one single point. That is the consummation of the human will in the divine. So, the more one is consumed in it, the more it can be said that he contains everything and is more perfect than everyone. In fact, all virtues and good works are many keys that open the divine treasures and make one acquire more friendship, more intimacy, more commerce with God. But, consummation alone is what renders the soul one with him and places the divine power in her hands. And this because life must have a will in order to live. And by living of the divine will, one naturally takes ownership."
June 17th, 1915, volume 11.
Everything must end in the divine will and be enclosed in it. Jesus gives to Luisa the cross of light of his divine will in place of the cross of wood. Finding myself in my usual state, I was lamenting with Jesus telling him, "My life, Jesus, everything is ended. At the most, what is left in me is nothing other than your flashes and shadows." And Jesus, interrupting my saying, told me, "My daughter, everything must end in my will. Once the soul has done this, she has done everything. If she had done much without enclosing it in my will, one can say that she has done nothing. I take into account all that ends in my will, since my own life is in it as if bound. So, it is just that I take into account even the most tiny things, even trifles, as my own things. Because I feel that each tiny act the creature does, united with my will, she takes from me first, and then she performs it. Therefore, all my sanctity, my power, my wisdom, my love, and all that I am are included in her tiniest act. In that act done with my will, I feel the repetition of my life, my works, my word, my thought, and so on. So, if your things ended up in my will, what else would you want? All things have only one final point. The sun has that of invading all the earth with its light. The farmer sows, hoes, works the earth. He suffers from cold and heat. However, that is not his final point, which is rather to reap the fruits and make of them his own food. The same thing for many other things, which, many as they are, resolve into one single point. And this point constitutes the life of man. The soul must make everything end in the single point of my will. It will be her life, and I will make of it my food."
Then he added, "In these sad times, you and I will go through a very painful period. Things will rage more. However, know that if I take my cross of wood away from you, I give you the cross of my will, which has no length and no width. It is interminable. I could not give you a more noble cross. It is not made of wood, but of light. And in this light, which burns more than any fire, we will suffer together in every creature, in their agonies and in their tortures. We will try to be the life of all."
June 17th, 1927. Volume 22.
How the will of God is everything. She sees Father Annibale again, who tells her of his surprises. I feel my poor mind as though fixed in the center of the supreme fiat, and going about around the center, I diffused myself in all of its acts, embracing everyone and everything in the endlessness of its light. But while doing this, I thought to myself, "Why am I to embrace everyone and everything while being in the divine will?" And my sweet Jesus, moving in my interior, told me, "My daughter, my will is everything. There is nothing that does not receive life from it. There is not one point at which it is not present. There is not one good effect that does not arise from it. Everything is its own. Everything is dependent upon it. Therefore, in the soul in whom it reigns, it wants to find everyone and everything that belongs to it. And if it did not find everyone and everything, it would feel divided in its empire, separated from its acts, which cannot be. This is why, in feeling the life of the divine fiat within yourself, together with it, you feel everything and everyone. You feel the life of the sun that gives light, warms and fecundates, as well as the earth that, in breathing this light, vegetates, clothes itself with plants and flowers, and holding hands, earth and sun sustain and delight all generations. It is my will that gives life to the sun, that makes the earth breathe to cheer the whole creation, making the birds sing, the lambs jump and bleat, and everything that happens in the universe. Do you not want perhaps to feel all that my will does? Enclosing everything in you as though in one single center, my will makes you feel the human heart palpitating, the mind thinking, the hands operating. But while it gives life to all this, since creatures are not all for it, it does not find the return of its divine acts in the acts of the creature, and it wants from you what they do not do. It wants all of its acts to be filled by you with the acts of its very divine will. Therefore, your task is great, and it takes highest attention."
After this, I found myself outside of myself, and while looking for my sweet Jesus, I encountered Father De Francia. He was all cheerful, and he told me, "Do you know how many beautiful surprises I found? I did not think it would be so when I was on earth, though I thought I had done good by publishing the hours of the passion. But the surprises I found are marvelous, enchanting, of a rarity never before seen. All the words regarding the passion of our Lord changed into light, one more beautiful than the other, all braided together. And these lights grow more and more as creatures do the hours of the passion. So, more lights add to the first. But, what surprised me the most were the few sayings published by me about the divine will. Each saying changed into a sun. And these suns investing all the lights with their rays form such a surprise of beauty that one remains enraptured, enchanted. You cannot imagine how surprised I was at seeing myself in the midst of these lights and these suns. How content I was. And I thanked our highest good Jesus, who had given me the occasion and the grace to do it. You, too, thank him on my behalf." I remained amazed on hearing this and was doing my prayers in the divine fiat wanting the very blessed also to take part in them. And my lovable Jesus told me, "My daughter, even if the soul does not place this intention, everyone takes part in whatever is done in my divine will. And much more do the blessed who live in the unity of it. My will has its current everywhere. And with its unifying strength it brings to all, as its own act, whatever the creature does in it. Only there is this difference, that if the soul who operates in the divine will on earth places the intention of giving special glory to those who live in the celestial fatherland, the blessed hear themselves being called from heaven in the unity of my will by she who wants to delight them and glorify them more. They look at her with so much love and pleasure as to extend their protection all special upon her. On the other hand, one who does not operate in the unity of my fiat remains down below because the strength to ascend up high again is missing. Her works possess neither the communicative nor the ascending strength. The currents are closed and are emptied of light. If you knew the difference between one who operates in the unity of my will and one who operates outside of it, even doing good, you would not do the slightest thing outside of my will at the cost of your life." Then looking at me with love into my inmost interior, he added, "My daughter, I have come to see and visit the properties of my love that I deposited in your soul to see whether everything is in order and intact, just as it was placed by me." Then after he looked at me all over, he disappeared.
June 17th, 1932, volume 30.
How one who lives in the divine will encloses, does, and braids her acts with those of the Virgin and those of our Lord. And how she forms a nuptial among all the things that belong to the divine will. My abandonment in the divine volition continues. I feel its omnipotent force that invests me completely and my little soul is as though undone in such a way that I want, I feel, I touch nothing but divine will alone. And if some little cloud invests my mind, its divine light, immediately, almost without giving me time, inundates me and puts it to flight for me. And I throw myself either into the arms of my celestial mama as my refuge or into the arms of my most sweet Jesus to find again my dear life. And I pray now one, now the other to enclose me in between their acts that I may be safe and defended from everything and from everyone.
But while I was thinking of this and other things, my highest good Jesus, clasping me in his arms, told me, "Blessed daughter, my acts and those of my queen mama are love, our sanctity, are in act of continuous waiting to enclose your acts in between our own so as to give them the shape of our acts and place the seal of our own upon your acts. In fact, you must know that the acts of the sovereign of heaven are braided with my acts, therefore they are inseparable. And one who lives in our divine volition comes to operate in the middle of our braiding and her acts remain enclosed in between our acts, which keep them in custody as triumph and works of the holy fiat. Nothing enters into our acts if it is not a birth from it. See then where the sanctity of one who lives in our will is formed in the middle of our sanctity. She loves in the center of our love and operates in the midst of our works. So one who operates in our volition will feel as though in her nature the inseparability, she from our acts and we from her own, just as the light is inseparable from the heat and the heat from the light. And therefore they are our continuous triumph, our glory, our victory over the human will. They are our divine properties that we form in her and she forms in us. The human volition and the divine volition kiss each other continuously. They fuse together. And God carries out his life in the creature and she carries out her life in God. Furthermore, for the creature who lives in my will, there is nothing that belongs to my fiat over which she does not acquire her rights, right over our divine being, right over her celestial mama, over the angels, over the saints, right over the heaven, over the sun, over the whole creation. And God, the Virgin, and everyone acquire the right over her. It happens as when two young spouses unite themselves together with an indissoluble bond, such that on both sides they acquire the right over their very persons and over everything that belongs to both, a right that no one can take away from them. The same for one who lives in our volition, she forms the new, true, real marriage with the supreme being. And with it a nuptial is formed with everything that belongs to him. Oh, how beautiful it is to see this creature espoused to all, the dear, the favorite, the beloved of all. And with right, everyone wants her. They yearn to enjoy her and to keep her together with them. And she loves all, gives to all the right over her, and gives herself to all. It is the new and extensive family of her creator that she has acquired. Oh, if it could be seen from the earth, they would see that God carries her in his arms. The sovereign queen nourishes her with the choice food of the divine volition. The angels and saints form the cortege around her. The heaven extends over her to cover her and protect her. And woe to those who touch her. The sun fixes on her with its light and kisses her with its heat. The wind caresses her. There is not one thing created by us which does not offer itself to perform its office around her. My will moves everything around her so that everyone and everything may serve her and love her. Therefore, one who lives in it gives everyone something to do. And all feel the happiness of being able to extend their field of action inside and outside the fortunate creature. Oh, if all creatures would comprehend what it means to live in my divine will. Oh, how all would aspire and compete to make in it their celestial dwelling."
Then I was feeling more than ever all abandoned in the immensity of the light of the divine volition. And I could see and feel my sweet Jesus inside, all attention over the littleness of my poor soul. He would take care of everything. He wanted to give me everything, do everything in such a way that it appeared how with the touch of his fingers he formed my heartbeat, animated the breath, the motion, and kept the thoughts, the words, and everything in order. But with such love and tenderness as to be enrapturing. And blessed Jesus, seeing me surprised told me, "My little daughter, do not be surprised at my many attentions and loving tendernesses that I do inside and outside of you. You must know that in the soul in whom my divine will reigns, I serve myself. Therefore, for the decorum of my divinity and sanctity, I lend my own acts as if they were for my own life. Hence, so I place the intensity of my love, the order of my thoughts, the sanctity of my works. And in seeing the docility of the creature offering herself like a daughter to receive the offices of her father, his loving tendernesses, the life of the father and his daughter, oh, how happy and honored I feel to serve her. More so since I serve myself in my daughter. And when one serves oneself, it is not servitude, but it is honor, glory. It is to know how to preserve oneself in the dignity, in the sanctity, in the order of one's own state without descending down below. Servitude begins when one serves other people, but to serve oneself is to maintain the height of one's state. Besides, there where my divine will reigns, it is my interest that everything the creature does be acts worthy of it. And that they be a birth for my own acts. Otherwise, it would be unseemly to my divine will as well as to the human acts. Therefore, I offer myself to do everything so as to serve my own will."
In addition to this, while I continued my abandonment in the arms of Jesus, he added, "Blessed daughter, my humanity so loved the human family that I carried it, and my humanity still carries it inside my heart and clasped in my arms. And each pain, work, prayer that I did were new bonds of union between me and them. So, the whole of my being and everything I did ran and ran like a mighty torrent toward each creature and melting into love, it constituted itself bond of union of love, of sanctity, of defense that forming arcane voices of penetrating, passionate, delirious love said to each one of them, 'I love you, my children. I love you very much, and I want to be loved.' My humanity reordered and established the true union between creator and creature and bound them all among themselves like members united to the head. And I myself constituted myself head of the whole human family. Therefore, virtue possesses of its own the binding force to bind oneself to God. Not only this, but to bind oneself to the creatures in such a way that for one who exercises patience, her patience is bound then to all those who have patience and disposes others to have patience. In the same way, those who are obedient, humble, charitable form the different categories in my church. What to tell you then of the most extensive bonds that one who does and lives in my divine will forms? Since she is present both in heaven and on earth, she establishes her bonds everywhere. With her acts, she binds heaven and earth and calls everyone to live of divine will."
June 17th, 1935. Volume 33.
How God, by giving us the free human will, places himself at our disposition in order to feel it with him, dealing with it as if he had need of the creature. Loving conditions in which God places himself for love of creatures. I was doing my round in the divine volition and I stopped at everything that my celestial mama had done in the divine will. My God, what surprise. This divine fiat bilocated, multiplied, operating, that formed such enchantment of beauty, of grace, of works as to amaze not only heaven and earth, but God himself, seeing himself enclosed in the sovereign queen and operating as God in her as he operated in himself. And oh, how I would have wanted to give on my part to give to my God all the glory that the sovereign lady gave him for all the acts that the divine will had done in the sanctuary, in the hiding place, within the veils of the immaculate lady.
But while I thought this, my highest good Jesus, surprising me with his brief little visit, told me, "My little daughter of my divine volition, there is no greater prodigy nor greater goodness and love nor magnanimity on our part that has no limits than descending into the depth of the human will and operating as God that we are in her as if we were operating in ourselves. Behold, therefore, our infinite wisdom. Taken by an excess of love toward the creature, we gave her the little human will free, independent from everything. By giving her this free will, we placed ourselves at her disposition. If she would want that we would descend into her littleness and baseness and operate as God, and our will do in her what it can do in our supreme being. This was the greatest prodigy and love that no other love can equal. To give the human will to the creature, almost in order to be subject to her, as though wanting to depend on her the good that we want to work in her, the works that we would develop. Is this not a finesse of insuperable love? And then giving to her this will as her free will, so that the creature could say to us, 'You come into my house, and I must come into your house. Therefore, you do what you want in me, and you will let me do what I want in you.' It was the accord that we placed between her and us. And giving her free will, she could say to us that she gave us something that she had in her power. Is this not a magnanimity, a love that exceeds everything, that only our supreme being could and wanted to do? But this is not everything. Our love courted this free will of the creature and formed so many centers in order to bilocate itself in them and form so many kingdoms of dominion where where we would show off in our divine works, multiplying them to the infinite without restriction, without limits, operating in these centers as God, as if we were operating in ourselves. More so because our love showed off even more in the little human wills. It used more power because there was needed more art to restrict our immensity in the little circle of the human wills, almost placing a limit to our power in order to abase ourselves in the depth of the human volition, and then feel her there with us in what we would do because we want her operating together with us. As she adapts herself to us, then we must adapt ourselves to her. And our love is so much that it also adapts itself to her human ways. This gives us more to do. Our love overflows more and loves even to the excesses this human will, such that it gives this human will its royal place, its free dominion. On the other hand, operating outside of the human circle, who knows what we can do? And we have an immensity that can arrive at everything, a power without limits. And if it wants it, can do everything. A wisdom that can dispose everything. A love that loves everyone, envelops everything, and even though it might not be loved. Our supreme being is free. It had no need of anyone and can do what it wants. And since we can do everything, we do not labor in doing the greatest works, but it is enough to want it that in an instant we do everything. Instead, when we want to operate in the creature as if we have need of her, we must entice her. We must tell her the good that we want for her and what we want to operate. We do not want a forced will. Therefore, we want that she know it and spontaneously opens the doors to us, feeling herself honored to give us the operating place in her will. Our love placed us in these conditions in the creation of man. It loved him so much that it arrived at giving him free will so that he could say, 'I can give to my creator.' Could he love him more? Therefore, the glory, the honor that the creature gives to me when she lets me operate in her will is so great that nothing can compare to it. It is our own glory and honor that she gives us. Our life flows in all her acts. Our love can say, 'I give God to God.' It is the highest point where the creature can arrive at. It is the most excessive love where a God can arrive at. Oh, if the creatures only knew the love, the great gift that was given them by giving them a free will. I elevated her over the sky, the sun, the entire universe. I can do over everything whatever I want without anyone knowing anything. On the other hand, with the creature I lower myself. I ask her with love for a little place in her will in order to be able to operate in her and do her some good. But alas, many deny it to me and they render my will inoperative in the human will. My sorrow to so much ingratitude of theirs is infinite. Now, what would you admire more? A king who works in his royal palace where he has everything in his power, the command over everything? He does good to everyone. His royal palace lends itself to all that the king wants to do. Or a king who descends into the depths of a hovel and does the same action that he would do in his royal palace? Would one not admire more? Would it not be more sacrifice, more intensity of love to operate as king in the little hovel than in the royal palace? In the royal palace, all things lend themselves to letting him operate as king. On the other hand, in the hovel, the king must adapt himself to the hovel and strive so much to do the same actions that he would do in his royal palace? So are we. To operate in the royal palace of our divinity, to do great things is natural in us. But to do them in the hovel of the human volition gives of the incredible. It is the excess of our greatest love."
End of June 17th. Fiat.