Transcription
Thanks again for tuning in to another video here. And this time, it's going to be another short video. And it's a clip from my interview with Father Iani, where I asked him about the difference between those who live in the divine will on earth and in heaven. Listen to this.
Well, to Jesus, um, to Louisa, Jesus reveals that, um, the revelations he gives her renew and embellish heaven and earth. And these truths derive principally from God to the soul on earth who lives in the divine will. And he says that such souls on earth possess the knowledge of these truths as their own endowments, while those who possess them in heaven will receive them as the effect of the communications of the souls on earth.
Now, here we're talking about a transtemporal reality. When I say use the word transtemporal, I'm referring to God's actualization of grace above and beyond time and space. God is in time and space, yet transcends time and space. Jesus refers to Paul as the head of all creatures in view of whom all things were made. So, even though Adam and Eve were physically created before the humanity of Christ in time and space, Christ, as the head and as the firstborn of all creatures, preceded them in grace, whereby all the grace that all humans received derived from the second person of the Trinity, who became incarnate in time and space just over 2,000 years ago. But his grace preceded his incarnation and impacted Adam and Eve, and in fact, all rational and irrational creatures.
So, when Christ tells Louisa that the truths that come from the Trinity and impact the souls in heaven derive from the knowledge of those who live on earth, that is derived from the knowledge of God that these souls on earth receive. This is what he's referring to. We on earth, who receive this gift only lately, only recently, retroactively impact all creatures in heaven throughout all eternity. Even St. Michael, St. Raphael, St. Gabriel, St. Toriel, even the creation of the heavens and the earth before we existed, because it is God who distributes the grace that he gives us before he creates us. Just as the grace that Christ acquired in his human nature on earth, by virtue of the divine nature working in him, impacted all souls before he became incarnate.
Jesus tells Louisa in volume 23, February 28th, 1928, "If you knew what a difference there will be in heaven between those who have acquired on earth the truths of the knowledge of my divine will and those who will acquire them in heaven. The first will have them as their own endowments." That is, the souls on earth who have acquired the knowledge of my will have these truths as their own endowments, and one will see in them the nature of the divine beauty. They will hear the same sounds of the joys and bliss that these gifts, sorry, that their creator produces and makes one hear. On the other hand, for the second group, those in heaven who receive these truths, these gifts will neither flow from their own nature, nor will they have be their own endowments, but they will receive them as the effect of the communication of those on earth who have acquired them, almost as the earth receives the effects of the sun, but does not possess the nature of the sun. Indeed, those who will possess all the knowledge of the divine will on earth will form the highest choir in heaven. And according to their degrees of knowledge, they will form the different choirs."
>> And for the second clip, I'd like to share with you also in this video. Will be a little bit longer, and it's going to be on the, the three modes of prayers. Listen to this.
I wish to address the fiat of sanctification expressed in the writings of Louisa by Jesus himself and by Mary, so that we, the Christians and the believers in the one God, may do the Father's will on earth as in heaven. In the segment on the third fiat, I will address the different modes of prayer and action. To better illustrate this truth, let us turn to Louisa's writings. Louisa presents three models of prayer and action. These models represent man's interior state before and after sin.
The first model is Adam and Eve, in whom the divine will continuously empowered and multiplied the, the his prayers and divine acts, whereby they impacted all creatures throughout time. Put more simply, Adam and Eve's acts in this first model of prayer and action were timeless. That [clears throat] is, they transcended while impacting all time and space. This is the first model, the model before original sin of prayer and action in our first parents.
The second model Louisa describes is that of all future generations who were to model their prayers and divine actions after those of Adam and Eve before sin, and they were to perpetuate man's continuous cooperation with the divine love for the good of all. Otherwise put, the second model shows how all creatures after Adam and Eve are able to benefit all human generations. Now, this second model that Louisa addresses, that was part of God's plan A, that is, the perfect family in Eden, was disrupted. This model was disrupted on account of original sin. In other words, the original sin of Adam and Eve disrupted the continuity of human nature's continuous cooperation with God's divine will for the good of all.
Hence, the third model of prayer and action, which emerges from Louisa's text, which is that of restoring this continuity in human nature. This brings us to the redemption, the fiat of Jesus Christ, whereby he redeemed all human generations in his one lifetime. [gasps] In this third divine will model of prayer and action, Jesus restores in human nature the first and second models. That is, the first model of Adam and Eve living in perfect continuity with God's divine will and impacting all creatures of all time and space, as well as the second model, that is, the progeny of Adam and Eve, their offspring, who were according to God's plan A to impact all generations along with their parents, Adam and Eve. So Jesus, in this third model of prayer and action, restores in his humanity, the humanity he assumed, the first and second models.
Now, I am referring to Louisa's text. This is where I get these three models from. Model one, Adam and Eve before sin. Model two, Adam and his offspring, progeny, who were not to be infected by sin had Adam and Eve not sinned. And model three, Jesus Christ. Prayers and actions that restore to wounded human nature after original sin, the first and second models.
Now, in the fiat of redemption, Jesus restored within his human nature the first and second models. Luke tells us, as do other gospel writers, that Jesus grew in age, in wisdom, that he, the letter to the Hebrews relates that he, uh, learned obedience through suffering. So, Jesus' humanity grew. It developed. It progressed. His divinity was immutable, impassible. But his humanity was mutable and passable. So he was able, in his humanity, to grow in age, wisdom, and knowledge before God and man. And in his humanity, he was restoring the first and second models that Adam and Eve had forfeited with original sin, through the mutual exchange of the properties of his divine and human natures. Jesus Christ restored the continuous union of the divine will to the human will in human nature and vested humanity with an eternal modality of operation and prayer.
Jesus ushered in the field of redemption and instituted the sacraments, of which baptism is the beginning, in order to help souls be disposed to retain the state of unceasing prayer and cooperation with the divine will. Much like Adam, who was called to aspire to higher forms of holiness from the beginning, the baptized are called to aspire to higher forms of holiness and attain to the state of continuous prayer that Adam once enjoyed. To Louisa, Jesus reveals the ability of the baptized to actualize, by the grace of the Holy Spirit, [gasps] their latent potencies suspended from original sin, which engender the spiritual sons. This is a word Jesus uses when he speaks to Louisa. S. U. N. S. Spiritual sons that God had placed within the depths of Adam's soul.
To recap in this brief intro, Adam and Eve were given to by God the first model of prayer and action. Their prayer was timeless, and their actions in the body impacted all generations, even the angels, even the creation of the world, because they were timeless. That is, they were imminent and yet transcended in time and space. They surpassed time and space, and yet they impacted time and space and all creation, creatures, and all creations enclosed therein. Consider that only God is eternal. All creatures, everything that was created has a beginning, but God has no beginning. And when Adam and Eve prayed in the divine will and they acted in the divine will, whether it was worshiping in the body or praying with the heart, they were impacting all creatures of all time.
This first model that Adam and Eve enjoyed was to be conveyed to their progeny, to us. But because of their original sin, this model was disrupted. So when we were born, we did not inherit this propensity or act, I should say, actualized propensity to impact all creatures of all time, because of original sin in which we are all conceived. Baptism takes away original sin. But as the Council of Trent relates, concupiscence remains in the baptized, even after the sacrament of baptism is administered to them. This was not the case in God's model A, plan A, of prayer and action in Adam and Eve before sin. There was no concupiscence in Eden. We are born with original sin. We are baptized, that takes it away. But concupiscence remains, which is the inclination to sin. And for this reason, Jesus instituted the sacrament of confession, of reconciliation, of penance, so that even after we are baptized, we can still be forgiven.
Why did Jesus give to us, Adam and Eve's offspring, conceived in original sin, baptized and living with concupiscence? The sacrament of confession. Well, according to the writings of some church fathers and ecclesiastical writers, the answer is, the angels and Adam and Eve had no impairment of the intellect, memory, or will before their rebellion or sin. Therefore, they were able to see all the ends of their actions before they committed them or did them or performed them. So, Adam knew not only by God telling him that if he had partaken of the forbidden fruit, he would certainly die, but also because he had infused knowledge that revealed this to him. And he was also given the infused ability to see all of his progeny. This is revealed in Louisa's text.
Mary was given this too. I think it was day four in the Virgin Mary in the Kingdom of the Divine Will book that Louisa penned, where Mary reveals to Louisa that at the wedding feast of Cana, she beheld all her children from the first to the last. She had this vision of all the children of Adam and Eve, which were her children as the new Eve. She was the new mother in the order of grace, and she was able to see all the offspring of Adam and Eve in this mystical vision that Adam and Eve also possessed. And therefore, all the effects of her actions, like Adam and Eve saw, knowing that if she did not give to God her fiat, the whole human race would be affected negatively.
Well, Adam and Eve, according to some church fathers and ecclesiastical writers, as well as the angels before their rebellion, had a vision of all their actions' impacts. In other words, they could see the impact of all their actions on all future generations and then all the creation God had put at their disposal. Well, because we are conceived in original sin, our intellects, wills, and memories, unlike those of the angels and Adam and Eve before their rebellion and sin, are impaired. So, we don't have this infused mystical vision to see all the ends of our actions as did the angels before their rebellion, indeed before sin. This is why Jesus gives us the sacrament of confession, knowing that our intellects are impaired, our dent. We don't act always with perfect clarity of thought, but out of ignorance, as Augustine puts it.
So Jesus ushered in the fear of redemption and instituted the sacraments, of which baptism is the beginning, including confession as well, in order to help dispose souls to retain this first model that he gave our first parents. Now, this disposing doesn't happen in a day. Jesus makes this very clear to Louisa that in order to live in the divine will, he relates to her. One must desire the gift. They must be informed of the gift. And this takes time to learn about it. They don't have to know everything about it, because it is in its essence incomprehensible. But we can know more and more of it, and it must exercise the virtues in it that the divine will itself helps us attain.
So, the model A of Adam and Eve knew no sacrament of confession. The model B of their progeny, who were to be born in Eden without sin, knew no confession. But the model C, that Jesus Christ himself exemplified in the flesh, was the agent of instituting the sacrament of confession, so that we, in this model D, so to speak, of prayer and action, could rise again and desire the gift of living in the divine will, so as to be fully admitted therein and repossessed. Yes. Model A, that was forfeited on account of original sin. The souls, the human nature's continuous prayer in God. And the key word here is continuous. It is a progressive journey throughout its pilgrim state. It doesn't happen in a day.
After baptism, the Holy Spirit invites the soul to partake more intimately in the humanity of Christ through its sharing in his common priesthood, that enables it to profess faith in Christ publicly and, as it were, officially. This comes from the catechism, article 1305 and 1546. It is not, however, until the soul, human nature, becomes more conformed to Christ through prayer, through virtuous actions, the reception of the sacraments, growth in the virtues, that it approaches the likeness of God that original sin impaired. This progression of the soul is bolstered by the church's mystical doctors, who affirm that the soul matures in its spiritual journey by traversing a series of stages, often referred to as purgation, illumination, and unification, and in which several spiritual authors refer to as the human and divine modes of prayer and action.
In the previous segment, I addressed the new sanctity that constitutes the crown and completion of all other sanctities. And I will address how this new sanctity surpasses objectively all previous forms of sanctity, referring to the writings of the church doctors and mystics that are approved by the church. Let me introduce this new model of prayer and action, this new sanctity, as Jesus puts it in the writings of Louisa, with the following excerpt taken from Louisa's text dated May 9th, 1907, volume 7. To Louisa, Jesus reveals, "My daughter, the blessed in heaven give me much glory because the perfect union of their wills with mine is conformed in confirmed in grace, as their life is a product of my will. There is so much harmony between us, and their breath, their inhalation, their movements, and their joys, that all that which constitutes their beatitude is the effect of my will. However, I tell you that for the soul who was still on earth and united to my will, its life is heavenly, and I receive from this soul on earth the same glory I receive from the blessed in heaven. Or rather, I take more pleasure and delight in this soul on earth because what the blessed in heaven do, they do without sacrifice and amidst delights. Whereas the soul on earth, in whatever it does, it offers sacrifice and offers sufferings. And wherever there is sacrifice, I take more pleasure and I am more delighted. Since the soul who is still on earth and lives in my will forms one life with the blessed who live in my will, the blessed in heaven themselves participate in the pleasure I receive from the soul on earth." And he adds to this quote within the same context from May 18th, 1915, volume 11, "I place the souls who live completely in my will on earth in the same condition as the blessed in heaven."
Okay. This union with the will of God that the souls who live in his will on earth enjoy is identical to the same state of union that Adam and Eve enjoyed in Eden before sin with the will of God.
>> And so that is all for the video this time. I hope all of you have learned a lot from this one. And if I made any mistakes with the subtitles, please let me know in the comments below. Until the next one, thanks again for listening, and may God bless you.