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
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
