Cross of Light

Jesus states that by incarnating his divinity into his humanity he also incarnated this divinity into the cross so that where there is suffering there is God in something which exceeds a union.  Jesus says that it is closer in simile to the Incarnation itself.  And as he became so joined to the cross so it joined creatures through the cross to God.

“My daughter, in the Creation I gave my image to the soul; in the Incarnation I gave my Divinity, divinizing humanity.  And since in the very act, in the very instant, in which the Divinity incarnated Itself in humanity, It incarnated Itself in the cross, in such a way that from the moment I was conceived, I was conceived united with the cross – it can be said that just as my cross was united with Me in the Incarnation which I did in the womb of my Mother, so does my cross form as many other incarnations of mine in the wombs of souls.  And just as the cross forms my incarnation in souls, the cross is the incarnation of the soul in God, destroying in her everything that gives of nature, and filling her with the Divinity so much, as to form a sort of incarnation – God in the soul, and the soul in God.”  I remained as though enchanted on hearing that the cross is the incarnation of the soul in God, and He repeated:  “I am not saying union, but incarnation, because the cross penetrates so much into her nature as to make her nature itself become suffering, and where there is suffering there is God, as God and suffering cannot be apart.  And the cross, forming this incarnation, renders this union more stable, and the separation of God from the soul almost as difficult as is separating suffering from nature.  On the other hand, through union, the separation can easily occur.  It is understood, always, that this is not the Incarnation, but a simile of the Incarnation.”

Vol. 6, December 22, 1903 




In the previous post on the cross, Take up Your Cross, it talked about the greatness of the cross and how it can destroy the roots of evil in man, the kingdoms of the devil, the world and the flesh.  It replaced there the Kingdom of Heaven, the spiritual, the divine and the eternal.  The cross can be considered "the sacrament" which can reproduce all the effects of all the sacraments in the soul that the others do individually.  Jesus initially brought Luisa through the way of the cross to the point where she loved and longed for these sufferings.  But a time came when she no longer felt sufferings and she longed for the cross.  Jesus explained to her that he was preparing her for something greater.   The cross in all it's grandeur can still be frustrated if the creature does not resign herself to the Will of God.  She will not reach the heights designed for her by God.  Only the Divine Will can complete and nourish the effects of the cross on the soul.  When one is resigned to the Divine Will then one reaches the heights of human sanctity.  However when one decides to live in the Divine Will allowing the Divine Will mastery in each of her acts then her cross enters into the eternal reaching everyone and everything with each act being a nail to her own will.  This is a perpetual cross which is not limited to time and occasion.  This cross is fully similar to Jesus' cross which allowed him to suffer and be crucified for each and every one throughout all time.

He no longer delights in letting me suffer; and if sometimes I suffer, He looks at me with such indifference; He no longer shows that taste of the past.’Now, while I was thinking of this, my sweet Jesus, moving in my interior, sighing, told me: 

“My daughter, when there are superior tastes, minor tastes lose their delight, their attractiveness, and therefore one looks at them with indifference.  The cross binds grace; but who nourishes it?  Who makes it grow to the proper stature?  My Will.  My Will alone completes everything and allows my highest designs to be accomplished in the soul.  If it wasn’t for my Will, even the cross, as much power and greatness as it contains, can cause souls to remain half of the way.  Oh, how many suffer, but since the continuous nourishment of my Will is missing, they do not reach the destination - the undoing of the human will.  And the Divine Will cannot give the last blow, the final brush stroke of Divine Sanctity.

See, you say that nails and cross have vanished.  False, my daughter - false.  Before, your cross was small and incomplete; now my Will, raising you into my Will, makes your cross become large, and each act you do in my Volition is a nail that your will receives.  And as you live in my Will, yours extends so much as to diffuse you in each creature, and for each one of them it gives Me that life which I gave them, so as to render Me the honor, the glory and the purpose for which I created her.  See, your cross extends not only for you, but for each creature; therefore I see your cross everywhere.  Before, I saw it only in you, now I see it everywhere.  Your fusing yourself in my Will, with no personal interest, but only to give Me that which all should give Me, and to give all the good that my Will contains to everyone, is only of the Divine Life, not of the human.  So, my Will alone is that which forms this Divine Sanctity in the soul.  On the other hand, your previous crosses were human sanctity, and that which is human, as holy as it may be, cannot do great things, but small ones; and even less can it elevate the soul to the sanctity and to the fusion with the working of her Creator; she remains always within the limitedness of creature.  But my Will, destroying all human barriers, flings the creature into the divine immensity, and everything becomes immense in her:  cross, nails, sanctity, love, reparation - everything.  My goal in you was not human sanctity, although it was necessary to first do the small things in you, and this is why I delighted so much.

Now, as I made you go beyond, and having to make you live in my Volition, in seeing your littleness, your atom, embrace immensity in order to give Me love and glory for all and for each one, to render Me all the rights of the whole Creation, I am so delighted that all other things give Me no taste any more.  Therefore, your cross, your nails, will be my Will which, keeping yours crucified, will complete the true crucifixion in you - not at intervals, but perpetually, fully similar to Mine, as I was conceived crucified and died crucified.  My Cross was nourished by the Eternal Will alone, and therefore I was crucified for all and for each one.  My Cross marked everyone with Its emblem.”
Vol. 14, June 6, 1922

 

The cross is only a cross in opposition of it's two beams when the creature's will is opposed to God's Will.  With resignation to the Divine Will the cross sanctifies but it still remains a cross.  The cross will always remain limited in it's scope of action depending on how resigned the creature is to the Divine Will in each moment.  But when the creature decides to want to live in the Divine Will then there is no limit to it's reach.  The cross itself disappears and the two beams become united.


 

“My daughter, when two wills are opposed to each other, one forms the cross of the other.  So it is between Me and the creatures:  when their wills are opposed to Mine, I form their cross and they form Mine; I am the long beam of the cross, while they are the short one, and crossing each other, they form the cross.  Now, when the will of the soul unites with Mine, the beams are no longer crossed, but united, and therefore the cross is no longer a cross.  Have you understood?  And besides, I sanctified the cross; it was not the cross that sanctified Me.  It is not the cross that sanctifies - it is the resignation to my Will that sanctifies the cross; therefore, even the cross can do as much good insofar as it is connected with my Will.  Not only this; the cross sanctifies and crucifies part of the person, while my Will does not spare anything; it sanctifies everything, and crucifies thoughts, desires, will, affections, heart - everything.  And since my Will is light, It shows to the soul the necessity of this sanctification and complete crucifixion, in such a way that she herself incites Me to accomplish the crafting of my Will upon her.

“Therefore, the cross and the other virtues are content as long as they get something; and if they can pierce the creature with three nails, they boast of their triumph.  On the other hand, my Will, which does not know how to do incomplete works, is not content with just three nails, but with as many nails for as many acts of my Will which I dispose for the creature.”

Vol. 11, November 18, 1913
 

With each act that we do which is not done in the Divine Will puts the divine on the cross.  Only by living in the Divine Will do we not place the divine on the cross, instead he forms our cross, but instead of a cross of night and sorrows it is a cross of light and love that enriches, ennobles, beatifies, strengthens and sanctifies.

 

“My blessed daughter, how much my Will suffers in the creature!  It is enough to say to you, each time that one does ones will it puts mine on (the) cross.  So that the cross of my Will is the human volition; but not with three nails, as I was crucified upon the cross, but with so many nails for how many times one is opposed to mine, how many times he is not recognized; and while he wants to do good, he becomes rejected with the nails of ingratitude.  How excruciating is this crucifixion of my Will in the creature; how many times he feels the nails put forth to his breath, heartbeat and motion, because not being known that he is life of the breath, heartbeat and motion, the human breath, motion and heartbeat, serve as nails that impede him from developing in them the good that (is) needed.  Oh, how he feels (on the) cross in the human volition!  He with his divine motion wants to make sprout the day in the human motion, and the creature puts the divine motion (on the) cross and with her motion she makes sprout the night and she puts (on the) cross the light; how my light sorrows in seeing itself repressed, crucified, put in the state of inability by the human volition!

            “With his breath he wants to make his breathed in order to give her the life of his sanctity, of his fortitude; and the creature, by not receiving it, puts forth the nails of sin, of her passions and weaknesses; my poor Will, in what (a) state of sorrow and of continuous crucifixion he finds himself in the human volition!  She does none other than to put (on the) cross our love and all the goods that we want to give her are filled by her nails.

            “Only one who lives in mine doesn’t put (on the) cross my Will; rather, I can say that I form her cross, but her cross is well different.  With mine my Volition knows how to put forth nails of light, of sanctity, of love, in order to make her strong with our own divine fortitude, which doesn’t give sorrows, rather, he renders her happy, beautiful with an enchanting beauty, and they are carriers of great conquests, and one who has tried it so much is the happiness that she feels, that she prays us, begs us that we hold her always (on the) cross with our divine nails.

            “From here she can not escaped; if two wills, human and divine, are not united, hers will form our cross and ours hers; rather, so much is our love and jealousy that we don’t leave her free not even a breath without our nail of light and of love, in order to always have her with us, in order to be able to say:  ‘That which we do she does, and she wants that which we want.’

            “Rather, you must know that as the creature enters into our Volition, all is transformed, the darknesses are changed into light, weakness into fortitude, poverty into riches, passions into virtue; such mutation happens that one is not recognized anymore from that of before; her state is no more of the most vile slave, but of noble queen, our divine being loves her so much that it races into her acts in order to do that which she does; and since our motion is continuous, we move and we love her, we move and we embrace her; our motion moves itself and kisses her, makes her more beautiful, sanctifies her more; in every motion we give her of ours; and in the emphasis of our love, we speak to her of our supreme being, we make ourselves known who we are and how much we love her.  Such identification passes between her and us, being one our Will with hers, that we feel her in our divine motion, and hers doing that which is ours, she loves us with our love, she gives our inaccessible light to us, in order to glorify our sanctity, in order to extol us and say to us:  ‘Holy, holy, three times holy you are; you enclose everything, you are everything.’

            “How beautiful it is to see the human littleness in our Volition, that holds in her power our divine being in order to re-give it to us, in order to love us and to glorify us as we want and we justly merit; in our Volition the parts make themselves equal, the dissimilarities disappear, our unity unites everything and everyone and makes it one single act of everyone, in order to make itself act of everyone.”

Vol. 36, September 5, 1938

The Cross of Wood and The Cross of Light

There is a passage in the Volumes that speaks on the meaning of the sign of the cross which so many of us do automatically and without further thought.  We use the sign of the cross to bless ourselves and others.  We use it to begin and end our prayers.  Sometimes we use it to ward off evil.  Here Jesus speaks about the meaning of this blessing and it's true depth and breadth.

 

          I sought help from all, so that they would make Jesus come back to me. But He would not come; and I would continue my round in His adorable Will, and following all the acts He did when He was on this earth, I stopped when Jesus was blessing the children, blessing His Celestial Mama, blessing the crowds and other things, and I prayed Jesus to bless this little daughter of His, who so much needed it. And He, moving in my interior and raising His arm in the act of blessing me, told me: “My daughter, I bless you from the Heart in your soul and body - may my blessing be the confirmation of Our likeness in you. My blessing confirms in you what the Divinity did in the creation of man – that is, Our likeness. You must know that during the course of my mortal life, in everything I did, I always blessed. It was the first act of Creation that I called back over the creatures, and in order to confirm it, in blessing I invoked the Father, the Word and the Holy Spirit. The very Sacraments are animated by these blessings and invocations. So, while calling the likeness to the Creator within souls, my blessing calls also the life of my Divine Will, that It may return as in the beginning of Creation to reign in souls, because my Will alone has the virtue of painting in them, vividly, the likeness of the One who created them, of making it known and of preserving it with its divine live colors.

        See then, what blessing means: confirmation of Our creative work, because the work We do once is so filled with wisdom, with sublimity and with beauty, that We love to repeat it always. And if Our blessing is nothing other than the sigh of Our Heart to see Our image restored in the creatures, as well as the repetition of Our confirmation of what We want to do, the sign of the Cross that the Church teaches to the faithful is nothing other than impetrating Our likeness on the part of creatures; and so, echoing Our blessing, they repeat: ‘In the name of the Father, of the Son and of the Holy Spirit.’ Therefore, without knowing it, the Church and all the faithful harmonize with the eternal Creator, and all want the same thing: God, by blessing and pronouncing the words, ‘Father, Son and Holy Spirit’, wants to give His likeness; the creatures impetrate it by making the sign of the Cross, pronouncing the same words.”
Vol. 24, July 29, 1928

So each time we make the sign of the cross we are echoing the same blessing that God gave in the beginning of Creation.  If we do this in the Divine Will we unite ourselves to this very act and each blessing that has occurred subsequently though out the ages.  We unite ourselves with the moment in which God created us in His image and likeness and we unite our will to His in confirming this union.  

The following is a lesson, given by Fr. Gary, on the cross.

The Story of the Cross.

The two crosses.

 

There is the glorious cross of Christ that saves us from our sins and the other is the one of the Risen Jesus.  They are two different crosses.  The first is of wood, it shares in the work of Redemption and is given to all of the redeemed as medicine, as cure, and as a cure for each sin.  It acts in a powerful way upon men, it resurrects the dead, heals the sick, consoles the dying, and it safely accompanies souls all the way to the door of paradise.  It strikes fear on the devils and drives them out.

 

The second, instead is a cross of light that illuminates, it is fire that burns and consumes all human residue, all the way to the redemption of our bodies (Rom 8:23), and immediately makes it rise to the divine.  This is Jesus Risen, that not only resurrects the dead but transforms them and makes them rise, rendering them “blessed and holy, priests of God and of Christ” (Apoc 20:6), in order to introduce them to His eternal and divine reign.  This is the resplendent cross of the Divine Will. 

 

The Chair of Peter.  The Primacy of Peter, the keys, and his Crucifixion

 

            Jesus chose Saint Peter as the visible head and a sign of unity for the whole Church: Ubi Petro ibi Ecclesia (Where Peter is there is the Church).  The Church is the body of Christ (Col 1:18), for now the mystical body, but must become His real body through a particular gift of love from Jesus.  In reference to this difference, that is to a mystical body or the real body of Jesus, Luisa asks Jesus:  "My love, Jesus, what you are telling me is nothing new; that whoever lives in your Will, your real life is lived in him?  Rather, isn't it that mystical life in the hearts that possess your grace?" and Jesus answers:  "No, no; it is not a mystical life, like in those that possess my grace.  They do not live with their acts united in my Will and they do not have sufficient substance to form the accidents to imprison me.  It would be the same as if the priest did not have the host and wants to pronounce the words of consecration.  He could say them but he would say them unto nothing; my sacramental life would certainly not be there.  It is the same in hearts that while they possess my grace, do not live their everything in my Will; I am in them by grace, but not really". (Volume 16, November 5, 1923).

 

            How can this come about for the whole Church?  In a simple way but incisively:  Through the crucifixion of the mystical body so that it rises into the real body of Christ.  Jesus, Lord and only Head of his body, generated the Church upon the bed of pain, upon the cross.  From Peter and the other apostles he asked for their crucifixion similar to his.  On one part this crucifixion was perpetrated and brought about by the heads of the people of God, through the hands of the pagans, but at the same time and first and foremost it was wanted by God, the Father:  “This is why the Father loves me, because I lay down my life in order to take it up again.  No one takes it from me, but I lay it down on my own.  I have power to lay it down, and power to take it up again.  This command I have received from my Father.” (John 10:17-18).  This is what Jesus told Peter to indicate the death with which he would glorify God.  And having said this, he added:  “Follow me”. (John 21:19).  Therefore, Peter will follow Jesus on the sorrowful way of the crucifixion, while John will remain until the return of Jesus. (John 21:22).

 

            Now that Jesus wants to render the Church as his beloved spouse, “the church in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish” (Ephesians 5:27) and wants to render it as such in a real way, it is necessary for it to follow the sorrowful way all the way to Calvary, because its members have gone away from their only Lord and Head, following every crooked way and with a life of vice.  It has abandoned its first love, going about selling its favors to every passer by.  In a major way, it has lost faith, preferring the idol of human reasoning; its hope is no longer upon its Head but on its merchants; it has become cold in the true charity, loving those from whom they expect a recompense (John 6: 33-34) and not “as I have loved you” (John 13:34).  The heads are often not united, to the Head and neither to the visible representative on earth; and that which is worse is that having gone away from the source of light, these unhappy heads have confined themselves to darkness and they spread nothing other than dense darkness.  They have ousted their Head just like the tenants in the parable (Matt 21:33-45), for which if they don’t mend their way, they will have the same fate:  “Therefore, I say to you, the kingdom of God will be taken away from you and given to a people that will produce its fruit.  The one who falls on this stone will be dashed to pieces; and it will crush anyone on whom it falls.” (Matt 21:43-44).  They are bound with those that are only intent on undermining the Church and to destroy it from within.  In a word: corruption, interests, power, ambition, aspired dignity, impurity, hypocrisy, masonry, etc.

 

The Regal Priesthood

 

            So, then tell me, is there another remedy for so many evils if not the cross of our Lord Jesus Christ, that is the crucifixion of these heads that are sick?  And isn’t this the taking away of the Kingdom of God from them, to take it from the heads, that is the ministerial priesthood, and give the keys of the Kingdom to the real priesthood?  Isn’t it this John that awaits the return of Jesus, when he will receive the keys from Peter, and Jesus waiting to have his regal priesthood in his loved Johns?  “What if I want him to remain until I come?  What concern is it of yours?  You follow me.” (John 21:22).  If in John, Jesus has recognized and deposited all of the human family in order to give to his Most Holy Mother (John 19: 25-27), why isn’t this apostle that Jesus loves the depository of the Church of the eternal and only regal priesthood of Jesus?  So, the regal priesthood remains, in John, which will remain until the return of Jesus, since this priesthood is the base and the foundation of the ministerial priesthood and as such it is necessary for it.  During the time of the Redemption then, the regal priesthood is not practiced in the church, but it yields its place to the practice of the ministerial priesthood, but is hidden in it in order to nourish it.

 

            Doesn’t it seem right that the ministerial priesthood give its place to the one that has wanted to nourish it, causing it to be resplendent as life in the Church and as life in all creatures?

 

            In the Old Testament, God gave off a semblance of the regal priesthood (Rom 8:5) and therefore through Moses, he said to the people:  “You shall be to me a kingdom of priests” (Ex 19:6); that is a consecrated people from among all people, and from this people he chose one of the twelve tribes of Israel, the Tribe of Levi, to make of it a priesthood that would attend to the rituals of the Temple and to teach the laws and the rules to the people.

 

            Arriving to the New Testament, from a few, God made a new people that with grace and the truth of the Gospel, is not only a semblance of the regal priesthood but also a reflection of it:  “and, like living stones, let yourselves be built into a spiritual house to be a holy priesthood to offer spiritual sacrifices acceptable to God through Jesus Christ.” (1 Peter 2:5)  Then from the people he chose twelve, as apostles, consecrating them as ministerial priests, so that they would continue, they and their successors, to give the goods of the Redemption to the Church until its end is mandated.

 

            Finally, to the priesthood of the first two, the ritual and the ministerial one, the fulfillment will be given by means of the third, that is the regal priesthood, during the time of the diffusion of the New Testament of Love, that is the “new Gospel of the Kingdom” (Vol. 24, August 23, 1928); this is the time of the “first resurrection” of those that on whom “the second death has no power over these; they will be priests of God and of Christ, and they will reign with him for the thousand years.” (Apoc 20:6).

 

            Of this triple priesthood Jesus speaks of it in the Volumes:  “…and as I had the first priesthood upon my coming in order to prepare the people, then the priesthood of my church in order to confirm my coming and everything that I said and did, likewise, I will have the priesthood of the Kingdom of My Will” (volume 23, January 18, 1928).  The third priesthood has been hidden in the second to nourish it for many centuries; now the second is called to give the first place to the third, the priesthood of the Kingdom of the Divine Will, that is the regal priesthood.  Peter is invited to consign the keys to John that has been waiting for them for 2000 years with the return of our Lord. (John 21:22)..

 

The Keys

 

            What are the keys good for?  To enter.  Without keys, you remain outside.  And see that it isn’t just any key, no; every door has its key.  In the Redemption Jesus opened the doors of heaven and has prepared everything until one day, our human will, crucified with that of Jesus’ can rise in the Will of God, allowing us to pass from the cross of wood to the cross of light, in order to enter into the Kingdom of God upon the Earth.  This, he has done with a key that the Father has placed upon his shoulders, the cross:  “I will place the key of the House of David on his shoulder;” (Is 22:22).  Jesus has carried this cross for the duration of his earthly life, by keeping his human will sacrificed in the Will of the Father and from the Will of the Father.

 

            So then, if the door of heaven was opened by Jesus, the New Adam, with the key of his cross, by whom was it closed?  By Adam.  How?  With the key of his human will, by having refused to keep it sacrificed at the time of the test of keeping it sacrificed in love offering as homage to God.  That same key of the human will acting outside the divine, while it closes the key of heaven, it opens the door of the abyss, while enslaving man to sin gives to the tyrant of hell freedom and dominion over man.

 

The Keys of Peter

 

            “I will give you the keys to the kingdom of heaven.  Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven.” (Matt 16:19)  The Gospel recounts how sometimes Peter has momentarily lost these keys.  For example, when he counseled Jesus about going to Jerusalem to die:  “God forbid, Lord!  No such thing shall ever happen to you.”  He turned and said to Peter:   “Get behind me, Satan!  You are an obstacle to me.  You are thinking not as God does, but as human being do.”  Whoever wishes to come after me must deny himself, take up his cross, and follow me.” (Matt 16:22-24).

 

            Before the scandal of the cross, Peter is still very weak in faith and allows the keys to fall from his hands, denying Jesus:  “I do not know him” (Luke 22:57).  But Jesus beseeches the Father for all the graces necessary to strengthen and sustain Peter’s faith in view of his election as the head of the Church:  “Simon, Simon, behold Satan has demanded to sift all of you like wheat, but I have prayed that your own faith many not fail; and once you have turned back, you must strengthen your brothers.” (Luke 22:31-33)  After mending his ways, Peter confirms his brothers in the faith, and with word and example, and above all with his life he will confirm them with his crucifixion and death.  In this way, with the key of the crucifixion, turned with his death on the cross, for his union with Jesus, Peter opens the door of the kingdom of heaven to every member of the Church so that each one will not lose his own key, the meaning of living and dying united to Jesus crucified.  Peter, then with his death on the cross, he obtains the passage of the keys of the kingdom to all his successors, throughout the centuries, until the return of Jesus when the last Peter will consign the keys to John, who will receive them in order for the regal priesthood of Jesus from his hidden life so that it can be manifested as life of the Church and of all souls.

 

            The power of the keys that is the power to govern the Universal Church of Christ is linked directly to the operating faith of Peter crucified.  If his union with Christ was less than what he lived in charity through faith, the power of the keys would be annulled, while it is on the cross where it confirmed.  It is certainly Jesus’ effective prayer that strengthens and sustains the faith of Peter as the indefectable head of the Church, nevertheless it doesn’t exempt him from freely corresponding to the grace of the office entrusted to him.  Then it will be up to Peter to confirm his brothers in the faith of the Crucifixion and the Resurrection.

 

The Divine Will: Keys and Cross of Light

 

            To conclude, I state two brief extracts of Volume 11, wanting to communicate the way, the truth, and the love that is contained in it.  The first regards Jesus and Luisa:  Jesus gives to Luisa the cross of the light of his Will, in order to suffer together with it for the good of all creatures.  The second is a light of love that invites each creature to call the Divine Will for the total crucifixion with as many nails for as many acts of the Divine Will that God disposes.

 

1.      “You and I in these sad times will pass a time that is painful; things will get worse.  But you must know that if I remove the cross of wood, I give you the cross of My Will that does not have height or width, but it is interminable.  A more noble cross I cannot give to you; it is not one of wood but of light, and in this light, which scorches more than any fire, we will suffer together in each creature and in their agony and torture, and we will try and be the life of everyone.” (Volume 11, June 17, 1915).

 

2.      The cross sanctifies, crucifies part of the person, but my Will does not spare anything.  It sanctifies everything, and it crucifies the thoughts, desires, will, affections, heart, everything.  And, my Will being light, makes the soul see the necessity of this sanctification and complete crucifixion, in such a way that the soul itself incites me to want to accomplish the work of my Will upon it.  Therefore, the cross and the other virtues, because they have something, they content themselves and, if they are able to crucify the creature with three nails, they boast of triumph.  Instead, my Will, not knowing how to do incomplete works, does not content Itself with three nails, but with as many nails as my Will disposes upon creatures." (Volume 11, November 18, 1913).

 

The human will acting outside the Divine Will opens the door to hell; the human will crucified in and by the Will of God closes and seals the door of hell. (Apoc 20:1).  Therefore, nails of light that crucify the human will in every part are as many keys that will seal the doors to hell.  The human will crucified in everything rises in the Glorious Cross, which is the key that opens the door of the Kingdom of the Divine Will on earth.  The Church, when it is crucified in its members will be become one only thing with the cross, and therefore it will itself become the key.

 

            In conclusion, a last observation: the image of the Church, always, but more than ever in this actual moment, a solemn and grave moment is this: the cross suspended between heaven and earth.  It is a difficult passage, a difficult wait, but for the faith of the true faithful, consecrated in the operating faith of Mary, the Sorrowful Mother of the Church, soon will be seen the awaited Resurrection of it: Holy Church, no longer wounded, weak, and thrusted, but as a Spouse of Christ, one, pure, holy, and immaculate!  My Church, My Spouse, come with me upon the Glorious Cross of My Will!

Fr. Gary, SDW