Transcription
The phenomenon of COVID-19 happened. Churches were shut down, and a lot of people gravitated towards the internet looking for spiritual guidance. They're realizing that Catholic internet excitement, a lot of these aren't healthy or they're nonsense, promoting fear. Seers that aren't approved turn to the Gospel, the message of Christ, which is an unchanging truth. And any prophetic post-biblical revelation that claims that we ought to do this or that, in so doing, shifts our attention off of the Gospel theme. We must reject. Now, when I say shifts our attention off of the Gospel theme, I'm talking about faith, hope, love. This is the centrality of the Gospel message. It is not worry, fear, fright. And that speaks to even when there's an approved mystic or mystic that might have been approved in the past, every message that she has could be taken out of context. Absolutely. I've read false prophecies, false seers that are posted on false websites claiming to be Catholic, and there are no theologians on this website guiding it. What a surprise.
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In the name of the Father, and of the Son, and of the Holy Spirit. Amen. Welcome, brothers and sisters in Christ, to this segment entitled "Learning to Live in God's Divine Will." On this 11th day of June, in the year of our Lord 2022. Today, I would like to share with you one of the beautiful characteristics of living in God's divine will, as articulated in the writings of the Servant of God, Luisa Piccarreta. The characteristic, among several that I wish to emphasize, is the divine indwelling. The triune indwelling, to be more specific.
Jesus, in these end times, is outpouring the Holy Spirit upon mankind. He prophesied this in the Gospel of John, chapter 16, verse 12, when before departing from the earth, he told the apostles, "I have many things to tell you, but you are not yet ready to receive them. Therefore, I will send another in my name, the Holy Spirit, the Paraclete, who will remind you of things I taught you and reveal to you all the truth."
Well, in this powerful statement of our Lord, which was also a prediction, he foretold the revelations of the writings of Luisa Piccarreta. In this statement, our Lord was prophesying the revelations of the writings contained in the Servant of God, Luisa Piccarreta, when he said to the apostles, "I will, through the Holy Spirit that I will send, reveal to you all the truth." All the truth on God's divine will, on the restoration of this gift that was lost on account of original sin and suspended for 6,000 years. It was not revealed in sacred scripture in its explicit form. It was not revealed in tradition in its explicit form, but it is revealed in this explicit form in the writings of the Servant of God, Luisa Piccarreta.
And as many times in the past, I related the distinction between public and private revelation. So now I wish to remind you of what I said. Public revelation, as articulated in Article 66 of the Catholic Catechism, states very clearly, um, public revelation. As the Catholic Catechism in Article 66 states very clearly, "There is a deposit of faith that has been handed down to us by God, and to which nothing may be added." Therefore, one may ask, what, therefore, is the purpose of prophetic, post-biblical, or private revelations, like those of Faustina, Margaret Mary Alacoque, Luisa Piccarreta? If they cannot add anything to public revelation, then what's the purpose of private or prophetic revelations?
By the word, the expression "private revelation" is a bad one and should be discarded. Even Cardinal Ratzinger said this. "Prophetic revelation" is the preferred expression, uh, because revelation never ends. It is constituted with Christ. It never ends. And this is a mis-understanding of revelation on the part of several clergy. I've heard clergy state, "Revelation ended with Christ and the death of the last apostle." Wrong. It did not. Nowhere in the tradition of the Church is this separate taught. Nowhere in the councils of the Church is this ever taught. It is a theory, much like limbo, where aborted babies were supposed to go, which also Ratzinger shot down in his Ratzinger Report. It is a theory.
The reason for this distinction in the name "private revelation" is to preserve the foundation of the revelation of Christ and the apostles. So the Church teaches that revelation is constituted, not ended. Constituted with Christ and the apostles, and nothing can be added to this revelation. So public revelation is everything that which Christ, what God revealed from the time of Adam all the way up to the apostles. Everything after that, post-biblical revelations, we might call them, all prophetic revelations that come after Christ are considered prophetic. The reason why they were given the adjective "private" was because of a Spanish Dominican theologian named Melchior Cano, who invented this expression. And Cardinal Ratzinger challenged this, uh, expression as being an authentic one, because nothing in the writings of Luisa is private. Why would the Church make them available to us through the Hours of the Passion, give it the *Imprimatur*, which it has done, through the Blessed Virgin Mary and the Kingdom of the Divine Will, to which the Church appended its *Imprimatur* and start for the public? If these writings were private, it doesn't make sense because they're not private, they're prophetic.
Melchior Cano created this expression in the 16th century. It was a Spanish Dominican, I mentioned, the theologian who was compartmentalizing different disciplines of theology or fields of study. So you have, for example, biblical theology, you have Christology, Pneumatology, Soteriology, Moral Theology, um, Scriptural Theology, um, Patristic Theology, um, Pastoral Theology, and the list goes on. And when he was compartmentalizing these different fields of theology, he came up to prophetic revelation and he said, "We don't need it. Revelation ended with Christ and the death of the last apostle. End of story." So he discarded prophecy. Imagine that. And that is why we have the expression "private revelation."
But Cardinal Ratzinger, in two statements, in an interview in *30 Days* magazine, as well as in a preface to a publication for Oxford, Oxford Press, entitled "Christian Prophecy: Post-Biblical Revelation," let me, let me recall this title again. It's called "Christian Prophecy: Post-Biblical." I think it's "Revelation: Post-Biblical." And it's written by Neil Said. Christian. Okay, here's the correct title. I just pulled it up. "Christian Prophecy: The Post-Biblical Tradition." And it's printed by Oxford Press. It is prefaced by Cardinal Joseph Ratzinger, while he was yet Prefect of the Congregation for the Doctrine of the Faith. And in it, he says, "Private revelation," and I'm paraphrasing, "is not a good expression for Christian prophecy after Christ, because revelation, number one, doesn't end. It's ongoing to the end of the world." As, as is the law, which is why Jesus, at the Mount of Transfiguration, appeared with Elijah on his one side and Moses on his other, to represent the enduring nature of prophecy in the person of Elijah, and the law in the person of Moses, both of which never end.
It is rather constituted with Christ, meaning it cannot change. All future prophetic revelations should be measured by sacred scripture. Therefore, anything that contradicts scripture should be discarded. So consider prophetic, post-biblical revelation as a magnifying lens, and public revelation as the naked, or rather, I should say, not the naked eye, but a flower that the naked eye is beholding. So if I look at an object of my faith, like a flower, let's say, that's the object of my faith, or a crucifix, that's the object of my faith, with the naked eye, I can only see that which my eye reveals to the mind. Suppose I have a cataract, or I have an impairment of the eye, I cannot see it very clearly, can I? But now, if I put on a magnifying lens or glasses, I can see things that were always there that my eye never beheld before, due to no defect of the object being seen, but to the eye that beholds the object.
Well, similarly, public revelation is the object I am beholding, whether it be the flower, or the cross, or the crucifix. And private revelation is like the magnifying lens that brings out that which was always there, but not clearly or explicitly revealed to the human mind or eye. Okay? And that is what Luisa Piccarreta's revelations serve for. They serve to bring out, not add anything to the public revelation of Christ, but bring out that which was always there, and is always there, in Christ, in Mary, in Adam, in Eve. It is in tradition. In these four persons, but it has not been fully explicated in scripture or in tradition. And this is also articulated in Article 66 of the Catholic Catechism. "It remains for the centuries to fully explicate." The Catechism states this. Public revelation of Christ, in particular, the divine will.
So Jesus' words to the apostles in John 16:12 are prophetic, and they imply the writings of Luisa Piccarreta, because the Holy Spirit, Jesus said, whom Jesus would send, will reveal to us all the truth. And all the truth of the gift of the divine will are contained in the writings of the Servant of God, Luisa. This is a beautiful teaching found in scripture and found in the Catholic Catechism.
Now, with respect to the indwelling, brothers and sisters, brace yourselves, because you are about to understand something completely new that has not been taught for 6,000 years. We have been taught since our childhood, and in that Baltimore Catechism, which comes from the Council of Trent, and in the new Catechism, that when we, and rightly so, that when we are baptized, we receive the indwelling of the Third Person of the Trinity, the Holy Spirit. Right? Nowhere does it state, nowhere does it state, and let me repeat this a third time, nowhere does it state in the teachings of Christian, Christian Church, Orthodox, Catholic, Protestant, that we receive the indwelling of the Father and of the Son. Rather, it states we receive the indwelling of the Holy Spirit. And rightly so, as I mentioned, because the Holy Spirit, when we are baptized, is poured out into our hearts, as Paul relates. And when we, when the priest invokes the three divine Persons' names, along with the outpouring of the water upon the head of the baptized, the Holy Spirit comes into the soul of that individual. And this influx of divine love is a divine power that is stronger than evil. Therefore, when the Holy Spirit enters the soul at the moment of baptism, that greater power of love crowds out, forces out the lesser power of evil, which is called original sin.
So when we are baptized, original sin is expelled from the soul, and infused three theological gifts, known as faith, hope, and love. They are gifts, not virtues, not yet, because we are infants and we do nothing to merit them. A virtue cannot be given freely; it has to be merited by a good, repeated action. So at the moment of baptism, we receive three theological, not virtues, but gifts: faith, hope, and love. When we attain the age of reason, they become virtues, because now we can exercise them and increase our faith, our hope, and our love.
But what about the Father and the Son? Where are they? At the moment of baptism, they do not indwell in us by baptism, nor by confirmation, nor by the sacraments of marriage, or Holy Orders, or Anointing of the Sick, or confession, or communion. They do not indwell in us. Only the Spirit. But because the Spirit is inseparable from the Father and the Son, they indwell in the Spirit who indwells in us. So it's not the Father and the Son indwelling in us. Rather, at baptism, we receive the indwelling of the Holy Spirit, who contains the Father and the Son. Just like the Eucharist. Only the Son became incarnate in human nature, not the Father, not the Spirit. But since the Son is inseparable from both, we receive all three through the Son. But we don't receive in communion the Father. We don't receive in communion the Holy Spirit. We receive the Son. In baptism, we receive the Holy Spirit. In communion, we've received the Son. But there are three in one, one and three. Nowhere has it been taught that in communion we received the indwelling of the Trinity. Nowhere has it been taught that at baptism, or any, or at the, during the reception of any of the sacraments, we receive the indwelling of the Holy Trinity, because we don't.
But guess what? When you receive the gift of living in the divine will, you receive the indwelling of the Holy Trinity. And this is new. This is a new presence that's never been heard of or taught before in the last 6,000 years, until the writings of Luisa came to the surface. And after Luisa received this gift, other saints received it as well, to confirm that this is not just something Luisa made up, but this is indeed a new presence of God in the soul that no saint has ever experienced before since the expulsion of Eden.
Albeit Mary and Jesus, who knew Him, know Him. So Luisa was chosen by God. Jesus tells her this, "From all eternity, to be the first creature conceived in sin to receive this divine Trinitarian indwelling." Among the approved writings of recent saints, servants of God, blessings that have been received, also this triune indwelling, which is the same thing as the gift of living in the divine will. Because with the triune indwelling, we have the one eternal will of God operating in, respectively, the will by virtue of the Father, the intellect by virtue of the Son, and the memory by virtue of the Spirit.
Note where they are: Saint Hannibal Di Francia, who was born before Luisa but died after her, but received the gift after her. He was born in 1851, died in 1927. Also, the Venerable Conchita Cabrera, from Mexico, who was born before Luisa in 1862, died before Luisa in 1937, but received the gift after Luisa. And this has been testified to in her writings, as it is testified to in the writings of Hannibal. Also noteworthy is Blessed Elizabeth of the Trinity, who died in 1906, born in 1880, who received this gift again after Luisa.
Now, the question is, when did Luisa receive the gift so that all others could receive it as well? She received this gift when she was 24 years old. 1889 was the beginning of the outpouring of the Holy Spirit upon the entire universal Church. 1889. It began to reveal itself, that is, this gift of living in the divine will. Years before that, before Luisa received the gift, in 1889, it began to reveal itself before that. If you read Luisa's memoirs, you will see that in her teenage years, this gift began to manifest itself in her life. So we're talking about the 1870s. It really started, but it did not become a divine indwelling in her soul, a triune indwelling, until she was 24 years old, which was 1889. And once that occurred, once the permanency of this gift established itself in Luisa's soul, that is, in her intellect, memory, and will, the Trinity operating in or every thought, were in action, then it became a universal effusion upon the entire Church. And this is why we see it in the writings of sainthood years after she received it in 1889. And why we find it in the writings of the Venerable Conchita, blessed in the writings of Blessed Elizabeth of the Trinity, in the writings of Saint Patrick, who was born in 1887 and died in 1969, in the writings of the Servant of God and spiritual confessor of Saint Faustina, Reverend Michael Sopocko, who was born in 1888 and died in 1976. You find it in the writings of Saint Maximilian Kolbe, who was born in 1894 and died in 1941, in the writings of Blessed Ida Louise of Louvain, who was born in 1897 and died in 1929, in the writings of the Servant of God, Archbishop Luis Maria Martinez, who was born in 1881 and died in 1956, in the awareness of the Servant of God, Sister Mary of the Holy Trinity, who was born in 1901 and died in 1942, in the writings of the Servant of God, Mother Robert, I believe she may be venerable now, was born in 1902 and died in 1981, in the writings of Saint Paulina Jaroszewska, who was born in 1905 and died in 1938, in the writings of the then Servant of God, Walter Ciszek, who was born in 1904 and died in 1985, in the writings of Blessed Mother Teresa of Calcutta, now Saint Mother Teresa of Calcutta, born in 1910, died in 1997, in the writings of Vera Grita, now a Servant of God from Italy, born in 1923, died in 1969, and the list goes on. All of these individuals, holy persons, testify to this new indwelling, new presence in the soul, which is a triune indwelling, indwelling of the Holy Trinity, which is identical to the presence of Jesus in the Eucharist.
There is no difference. The Baltimore Catechism taught that when we receive communion, the species, the bread and the wine, remain in us for 15 minutes before they are digested, and then the presence of Christ leaves us, the eucharistic presence of Christ, I should say, leaves us, not the grace of God. When this triune indwelling becomes a reality in the soul, when God takes up His abode in us, when we receive the gift of living in the divine will, which is identical to this triune indwelling, the eucharistic presence of Christ never leaves us. It is a 24/7 presence in the soul. And this is why Jesus refers to Luisa and Saint Faustina and Vera Grita as living hosts, consecrated hosts, bearing the present eucharistic presence of Christ 24/7, just as the bread contains Christ in the tabernacle 24/7. So our bodies that contain a will and an intellect and a memory contain Christ's eucharistic presence 24/7.
This outpouring of the Holy Spirit has been prophesied in sacred scripture, in tradition, and in the writings of prophetic literature. We find this in Joel chapter 2, verses 28-29, where he says, God says through Joel, "In the times of the end, I will pour out my Spirit on all flesh. Then your sons and your daughters will prophesy, your old men will dream dreams, and your young men will see visions. Even on the men servants and maidservants in those days, I will pour out my Spirit." The Fathers of the Church, Saints Papias, Justin Martyr, and Irenaeus, provide the first illustrations of this outpouring of the Holy Spirit in the end times that the ecclesiastical writers would later develop in Tertullian, Saint Methodius, Hippolytus, Lactantius, the Doctor, Saint Augustine, Cyril of Jerusalem, Bernard of Clairvaux. And when these early Church Fathers, Doctors, writers associate God's kingdom, the outpouring of the Holy Spirit with the end times, they are describing what the Eastern Fathers refer to as the recovery of God's likeness in man, the full participation of God's triune life, and the process known as divinization.
And with respect to the recovery of God's likeness in man, the Church teaches that when we are baptized, we receive the outpouring of the Holy Spirit who dwells in us. But there is no mention of the recovery of God's likeness, because baptism does not restore the likeness of God to the soul. The image of God was not impaired by original sin. We know this. As priests, we priests know this, because when we have, whenever we perform a wedding, there is a prayer in the sacramentary that we read from that states that "not even the flood destroyed the image of God in man, much less original sin." But what about the likeness? The likeness of God. There's no mention of it being restored to man. The image we retained was never harmed. But what about the likeness that was lost? When is it recovered? It is recovered with the reception of the gift of the Trinitarian indwelling. This gift of living in the divine will. This restores the likeness of God to the soul. We initially encounter God, the likeness, in Adam and Eve. After Adam and Eve sinned, we encountered it anew in the presence of Jesus and Mary, whom Saint Paul refers to as the new Adam and the new Eve, the new water of grace.
In the writings of the Servant of God, Luisa, we find this likeness restored in her after God gives her the gift of living in the divine will. That brings with it a new indwelling. Jesus tells Luisa that the divine will of the three divine Persons, which is one. And the reason why the three divine Persons don't have three wills but one is because it's a property of nature, not person. If it was a property of person, it would be three wills, but it's a property of nature. Therefore, it's one will. Remember your catechism: there are three Persons and one God, one divine nature, one divine nature, not three divine natures, one divine nature, three divine Persons. The will is a property of nature, therefore it's one. And Jesus tells Luisa about the divine will of the three divine Persons continuously engaged in marriage established in her soul, its indwelling. He tells you this on December 8th, 1922, in Volume 15, when stating, "It was the power of our triune will operating in Mary that, while dominating her, made her the possessor of God Himself. We could see our divine qualities in her and the reflections of our sanctity, our divine manners, love, power, and all else flowed over her like waves. Our will, which is the center of all of these reflections, made itself the crown and bulwark of the divinity dwelling within Mary. We confirmed in her all graces and all gifts to make her surpass all other souls combined."
To Luisa, Mary reveals that immediately after her Immaculate Conception, the three divine Persons poured themselves out on her. God the Father poured out on her power, His power. The Son, His wisdom. The Holy Spirit, His love. And this is revealed in Day 2 that we read last month in the work, "The Blessed Virgin Mary in the Kingdom of the Divine Will." Now, the indwelling of Mary, the three divine Persons, whose one operation maintained the continuity of her divine acts and established within her the divine kingdom, was a phenomenon that Adam forfeited with sin, along with Eve. Because Mary lived in the divine kingdom and knew no sin, her life in the divine will and its effects over the entire human race and creation far surpassed those of Adam and Eve, and as noted, of all other creatures combined.
Jesus tells Luisa on May 31st, 1926, in Volume 19, "Mary's smallest acts done in the unity of the light of my divine will were superior to the greatest acts and to all the acts of all souls combined." That is why, when compared to the acts of the Holy Queen, the sacrifices, the works, and the love of all other souls can be called little flames before the sun, or little drops of water before the sea. Now, this statement of our Lord on May 31st, 1926, is also found, no, on May 1st, 1925, in Volume 17. But the point is, as in pre-lapsarian Adam, so in Mary, God's indwelling, triune indwelling, empowered both her body and soul. And this is found in Volume 19, March 19th, 1926. So the Trinity, once it takes up its abode in the soul, operates in that soul. The Father in all of the acts of the will, the Son in all the acts of the intellect, and the Spirit in all the acts of the memory.
Luisa received this gift, this divine indwelling, as well. And we too can receive this by inviting the three divine Persons, as mentioned, to indwell within our will. Jesus tells Luisa, "Let me give you the date first, November 5th, 1923, from Volume 16. You do not wish to comprehend that the sanctity of living in my will is a sanctity completely different from all other sanctities, except for the crosses, the modifications, and the necessary acts of life, which, done in my will, embellish the soul more. The sanctity of living in my will is identical, identical to the life of the blessed in heaven, who, by virtue of living in my will within each of themselves, my indwelling, as if I were there for each one alone, alive and real, not mystically, but really living within them."
Now, why does Jesus twice emphasize the adjective "really"? In-dwelling within them, because He is referring to His real life. This is a key expression Jesus uses for this new triune indwelling in the soul. The Council of Trent defined Jesus' presence in the Eucharist as the "real presence." Real presence. Jesus refers to the gift of living in the divine will as His "real life." Real life. It's the same as the real presence. With the one, the smallest difference of this difference being that when Christ dwells in the Eucharist, the indwelling is of a divine Person, which is Christ, the Second Person of the Trinity. He's indwelling in the bread, and He's inseparable from the Father and the Son. So through the Person of Christ, the Trinity is in the bread and the wine that's consecrated. In the soul who lives in the divine will, the same presence is there, identical presence, through the Holy Spirit. So we receive Jesus and the Trinity through Jesus in communion. But we receive the triune indwelling through the Holy Spirit, who actualizes this gift in Luisa and in us. And this is why Jesus foretold this gift in John chapter 16, verse 12, when He said, "I will send another in my name, the Holy Spirit, the Paraclete, who will reveal to you all the truth."
And the difference on this triune indwelling in us that comes by way of the Holy Spirit is this: it is different from the eucharistic presence in the sense there is a divine Person indwelling in the bread and the wine that is consecrated that we receive in communion. In the divine will, there is all three divine Persons indwelling within us through the Holy Spirit in our human person, not a divine Person. See the difference? In the Eucharist, it's only a divine Person in us. The Trinity isn't indwelling within a human person in the bread. We have the Trinity through Jesus, indwelling within bread, not a person, just an inanimate object, bread and wine. In us, an animate being, a human being, a human person, is indwelling through the Holy Spirit, all three divine Persons. This has never happened before in human history. Go through all the writings you want, 6,000 years of mystical literature, church literature, you won't find it, because it hasn't been a reality. But it has been prophesied in the past. It is now a reality.
Now, noteworthy is the manner in which this new indwelling occurs. The novelty, the newness of this sanctity, which Jesus refers to, which is different than all other sanctities, consists of the way of living in the will of God. The way of living assumes a twofold significance. Now, before I explain to you this twofold significance, Jesus reveals to Luisa this way of living in Volume 30, March 20th, 1932. With respect to the true false significance, first, it is predicated on the primacy of God's gifts, insofar as God's gifts have something over the virtues, which Thomas Aquinas relates in *Summa*, and are given by God in relation to His motion. The gifts perfect man for acts which are higher than acts of virtue. So the first thing to emphasize is that this is not a virtue; this is a gift. If you want to reference it yourself, go to Thomas Aquinas, *Summa Theologica*, chapter 2, article 1, verses 68, and, um, objection of, uh, response to objection one and three. So, Thomas emphasizes that the gifts are superior to the virtues.
Now, when we speak of the indwelling of the Holy Trinity, we're not speaking of a virtue. We didn't merit it. We're speaking of a gift. Living in the divine will is a gift freely given that we did not merit. On the contrary, we are actually the generation that merits it the least. This is the most sinful generation in the history of mankind, by far. This has been revealed in various approved prophetic revelations of Mary and Jesus. This is the most sinful generation, the most undeserving generation of all. And yet, God chooses this generation in which to outpour His greatest gifts. For, as Saint Paul says, "Where sin abounds, grace abounds all the more." And as at the second luminous mystery, the Wedding Feast of Cana, God saves His best wine for last. So now He is outpouring the greatest wine in these end times.
So, the first way of living in the divine realm, the first way of living, assumes a twofold significance. And the first is predicated on the primacy of the gifts over the virtues. The gift of living in the divine will does not derive from the perfection of the virtues, but from God's pure favor, which perpetuates the soul's continuous exercise of the divine will, something the virtues cannot achieve on account of the soul's exercise of the virtues. However, it acquires stability. So, even though this gift is freely given above and beyond the exercise of our virtues, we have to exercise the virtue so that we remain in the gift. Otherwise, we go in and out of the gift all the time, like Luisa was doing in her teen years. So, by the exercising the Christian moral, theological virtues, and moral virtues, by the way, are both acquired and infused, we come to acquire, by God's will dwelling in us, the most heroic and sublime virtues and give to God glory on behalf of all creatures. We find this in Volume 3, May 21st, 1900. But the soul acquires in God's will the most heroic and sublime virtues. However high the gift renders man's acts and sustains their continuous exercise, man's acts remain intimately linked to the virtues.
Jesus tells this to Luisa in Volume 33, April 28th, 1934: "To possess my will and not to possess the virtues as one's nature is almost impossible. It would be like the sun without heat, like food without substance, like life without a heartbeat. Therefore, one who possesses my will possesses everything, as the gifts and properties that my divine will itself engenders." So, God's gifts in man are rendered more or less fruitful according to man's growth in virtue. For the more man grows in virtue, the more he acquires a state of stability in goodness, which naturally facilitates the power of the gifts that perfect his acts. And Luisa acknowledges that stability in the virtues keeps the soul from vacillating in goodness and maintains it in the state of grace, without which the soul cannot maintain the gift of living in the divine will. She states this in Volume 15, March 27th, 1913.
Now, with respect to the second way of living in the divine will, this consists of the soul's continuous cooperation with God's one eternal operation. And we know that God's one eternal operation has neither beginning nor end, and emerges from the center of Jesus' most holy humanity. This is found in Volume 13, November 12th, 1931. Jesus tells Luisa, "My daughter, the sanctity of living in my will is not yet known. The sanctity of my will, symbolized by the sun, will emerge from the center of my own sanctity. It will be a ray issued forth from my own sanctity, which has no beginning. Therefore, in my sanctity, these souls existed, exist, and will exist. I behold them soaring up. Of all things, human supports do not exist for them, just as the sun hasn't any need of supports, but soars on high as though alone, yet with its light encompasses everything. Likewise, these souls who live in my will, like the sun, they soar on high, but their light descends to the farthest depths and extends to all."
So, the second way of living consists of the soul's continuous cooperation with God's one eternal operation that emerges from the center of Jesus' most holy humanity and sanctity. And this one eternal operation elevates the soul's mode of prayer and action to God's eternal mode. The soul renders continuous cooperation to God through the repetition of its acts, namely, its prevenient act, its morning offering that expands the soul. This was found in Volume 14, May 27th, 1922. The soul renders continuous its cooperation with God's eternal act, with its divine acts and rounds in creation, in God's eternal mode, by re-meditating on Jesus' passion, by these acts, the prevenient act, the rounds, the meditation of the passion, everything the soul thinks and does transcends time and space, concomitantly impacting the lives of all creatures of the past, present, and future. And the soul conceives within itself Jesus' divine real life, the triune indwelling, for the betterment of all souls, while acquiring the same merits as those of Jesus' own humanity.
Jesus tells Luisa about this expansion of the soul impacting all things of all time in Volume 14, June 15th, 1922: "My will possesses the immensity and the power to multiply its one act into as many acts as it wants. It is the eternity that overwhelmingly exceeds all things, as it has established itself as the point of origin of all things and is present to all things from the first to the last creature. This is why, from the first moment of my conception, the power of my will formed in me as many conceptions for as many souls that would exist. It multiplied my words, thoughts, works, and steps and extended them from the first to the very last man. The power of my eternal will converted my blood and my pains into immense seas of which all might avail themselves. If it were not for the prodigy of my supreme will, my redemption itself would not have extended to every individual, but would have been limited, extending only to a few generations. But my will does not change. What it was, it is, and always will be. Since I came to earth to bind anew the divine will to the human will, I made it possible for the soul who does not escape from this bond but places itself at its mercy by letting itself be preceded, accompanied, and followed by it and encloses its act within my one act to accomplish..."
Sorry about that pause. The page jumped for a second. "...to accomplish in the soul what I accomplished in my humanity." Now, this passage of June 15th, 1922, of Volume 15, 14, sorry, is also found in Volume 12, April 8th, 1918, in Volume 16, August 13th, 1923, and in Volume 30, March 20th, 1932, with different iterations. Jesus is expressing the same truth that His eternal will is not bound by time or space, but encompasses all creatures of the past, present, and future in every act, thought, word. This is not possible for souls who do not receive this triune indwelling of the Holy Trinity. But now it's possible. And it is testified to, as I mentioned, at the outset of this talk, in the writings of many saints that followed Luisa, none of whom preceded her, which confirms Jesus' words to Luisa that she is the chosen one, to be conceived in sin, to bring about this triune indwelling that Mary enjoyed, who knew no sin.
And when He tells her that He called two virgins to the aid of the human race, the first naturally being Mary, and the second being Luisa. Jesus tells this to Luisa in Volume 15, on April 20th, 1923, when stating, "It is established that two virgins must come to humanity's aid: one for the salvation of man, which is Mary, and the other to make my will reign on earth, which is Luisa."
Well, let me not forget to remind you, my brothers and sisters in Christ, to support Radio Maria. This broadcast comes to you free of charge and without any commercials, 100% listener-supported, and its continuance depends upon your prayers and monetary donations. Saint Thomas taught that one of the forms of expiating sins, believe it or not, is almsgiving. And the Church continues to teach that today. And one of the ways to do that is by supporting Radio Maria. This is the only radio broadcast I'm aware of on the planet that is presenting to you weekly lessons on the divine will to the English-speaking world in unison with sacred scripture, Church tradition, and magisterial teaching. So continue to not be a but be a generous giver by supporting Radio Maria so that we can continue mutually to learn and grow in the divine will, share with each other these beautiful gems, these golden nuggets of truths found in the writings of Luisa, so that in appreciating them, we may grow in their knowledge, incorporating them, we may grow in their virtue, and in living them, we may grow in their life.
So may God bless you and keep you always in His most holy will, desirous of this triune indwelling every waking day. In the name of the Father, and of the Son, and of the Holy Spirit. Amen.
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