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The great mystery of Godbeen in eternal subsistence and infinite sufficiency,

comprised in a most simpleand immutable act of eternity

❋ ❋ ❋

God is a mystery of unityin familial intercommunication

of trinitarian life❋ ❋ ❋

The Church, mystery of unity,because She is the congregation of all men in Jesus

Christ with the Father and the Holy Spirit,through the Universal Motherhood

of Our Lady of the Incarnation

MOTHER TRINIDAD DE LA SANTA MADRE IGLESIASÁNCHEZ MORENO

Foundress of The Work of the Church

The great mystery of God Madre Trinidad de la Santa Madre Iglesia

10-7-1959

THE GREAT MYSTERY OF GOD

O plethoric and overflowing surprise that ofthe human creature, accustomed to glimpse onlythe created things, who, raised by the sole andsubsistent Being in transcendent ascent, andintroduced into the sapiental wisdom of He whois Himself *; penetrates, conjecturing, saturatedwith love and exceeded by joy, something ofwhat He is in Himself, by Himself and forHimself, the only true God; who gives and re-veals Himself to us, in burning and infinite ex-pression of coeternal songs, by His Only Be-gotten Son, Jesus Christ, under the loving impulseand the coeternal power of the Holy Spirit…!

How will it be able to explain, not even tostammer, what the soul experiences, when “themystery hidden from ages past in God”1 is un-covered to it in the profound and recondite pro-fundity of the ineffable transcendence of Hismystery…!

so that we may be able to live drinking inthe unfathomable and inexhaustible torrents ofHis coeternal Fountains;

there in the recondite, deep and intimatespace of the sacrosanct, mysterious and silentarcanum of His very divine happiness;

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Imprimatur: Joaquín Iniesta Calvo-ZataráinVicar GeneralMadrid, 31-5-2006

Offprint of unpublished books of Mother Trinidad de laSanta Madre Iglesia Sánchez Moreno, and of her publishedbooks:

“VIVENCIAS DEL ALMA” (“Experiences of the soul”)“LA IGLESIA Y SU MISTERIO” (“The Church and her mystery”)

First Spanish edition published: February 2002© 2002 EDITORIAL ECO DE LA IGLESIA

LA OBRA DE LA IGLESIA (The Work of the Church)MADRID - 28006 ROMA - 00149C/. Velázquez, 88 Via Vigna due Torri, 90Tel. 91.435.41.45 Tel. 06.551.46.44

E-mail: [email protected]

www.clerus.org Holy See : Congregation for the Clergy(Library-Spirituality)

ISBN: 84-86724-86-4Legal deposit: M. 31.006-2006

Printed in Spain by: Fareso, S. A.Paseo de la Dirección, 5. 28039 Madrid * See Publishing Note on page 115. 1 Eph 3, 9.


and the learned You have revealed them to thechildlike. Yes, Father, such has been Your gra-cious will. All things have been handed over toMe by My Father. No one knows who the Sonis except the Father, and who the Father is ex-cept the Son and anyone to whom the Sonwishes to reveal Him.”3

O exuberant mystery of the God thrice Holywho, in His familial intercommunication of trini-tarian life, makes Himself tastable in delightfulintimacy of love to those who, with eyes aflameunder the light of the infinite wisdom, He intro-duces into the concavity of the rock of His openBosom!

So that there, in the Sancta Sanctorum of Hisdivine life, shrouded and covered by the man-tle of His transcendent eternal and consubstan-tial Virginity, He may uncover Himself to themat the instant-instant of God being Himself whatHe is and how He is Himself so in infinite sub-sistence of eternal sufficiency, in His very mostblissful and most glorious joy of Eternity…

Therefore the soul, being raised and got intothat banquet of the eternal Wedding, looking atGod with His very Eyes, expressing Him withHis divine Mouth, and loving Him in the co-eternal and infinite love of the Holy Spirit; par-ticipates in God, living what He lives in the fa-milial and trinitarian intercommunication of Hisdivine life.

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that, divinising us, makes us live by partici-pation, now by means of the resplendent andluminous light of the faith, replete with sapi-ental loving wisdom, on the torrential affluentsof His Divinity; and, in the morning of Eternity,in the ineffable and indescriptible Bliss of theBlessed;

filling all the capacities of our being and ex-isting, created only to possess God, and quench-ing our thirst for the Infinite in the torrents ofHis coeternal Springs;

saturating us with the participation, in joy ofEternity, in the same life that God lives in Hisunfathomable mystery of Loving Wisdom insinging Expression of eternal touchings of infi-nite melodies; and brimming us in saturationwith the torrential affluents of His same Divinity.

O what a joy the soul experiences for, havingbeen introduced by the Coeternal Being into theconsubstantial depth of His nuptial chamber andin the fires of His infinite pupils, penetrates, inthe divine mind, under the most glorious taste ofHis luminous wisdom, something of what thegreat mystery of God is!

lived and contemplated by the pure of heart–“Blessed are the clean of heart, for they willsee God”2–; and by the little ones of this world,to whom the Father, through His Only BegottenSon, Jesus Christ, reveals them His secrets:

“I give You praise, Father,… for althoughYou have hidden these things from the wise

4

3 Lk 10, 21-22.2 Mt 5, 8.


Eternity, in the glorious mystery of His familialand Trinitarian intercommunication…!

31-7-1959

“I know that God is Himself. And I know it,for having known it in His same knowing.

I know that God is Himself. And I know itin His knowing: what He is in His being.

I know that God is Himself, that God isHimself a being, the Being! who, being oneonly God, He is Himself Three…: Three divinePersons in one eternal being, in one eternal tobe Himself possessed by Himself.

And I know it, because God has got me intoHis same knowing; and, in His knowing, Iknow how my God is Himself the Being who,because of His being, is three divine Personswho, being one only God, in Persons is Three.

I know that my God is. And I know Himhow He is, and I know Him such as He is,without being able to encompass Him in Hissame knowing because of my poor under-standing. But what I know, God is; and I knowhow He is…!

And now I know what that one and triuneGod is who, by His being, is Himself… Andnow I know what He is, because I have en-tered into His being; and losing myself in Him,I contemplated, in His understanding, the rea-son for His being…

And so intimately I contemplated my God,that, in the light of His “Eyes”, with His same

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The great mystery of God is known by JesusChrist alone, the One whom He sent forth, andby “anyone to whom the Son wishes to revealHim”4!

For which, transcending and transcended inHe who Is, stammering as I can all that Godlays in the most secret space of the reconditedepth of my spirit for being Church Catholic andApostolic, built on the rock of Peter, and onlyso that I may manifest it; I need to express, inproclamations of unprecedented songs, whatGod Himself prints into my heart;

in order that, impregnated with His divinewisdom, and under the lowness, wretchedness,poorness and limitation of my accomplishingnothing, of my knowing nothing, I may saysomething of the ineffable and inexhaustiblemystery, which, in amazing sense of expectan-cy, my spirit, penetrated by the infinite thought,discovers in the profound profundity of the un-fathomable arcanum of the Coeternal DivinityItself.

The great mystery of God…! penetrated bythe reverent human creature who, falling on itsknees in adoration, breaks into an overflowingproclamation of joy at the contemplation of theBeing, of the sole subsistent Being who has inHimself the very reason for His being, beingwhat He is in the subsistent instant of beingHimself and having Himself so been, in His im-mutable and infinitely encompassed act of

6

4 Mt 11, 27.


glimpse something of “what God has preparedfor those who love Him,”6 they would be in acontinuous lament, longing for the glorious andmost blissful contemplation of the living God:

“As the deer longs for streams of water, somy soul longs for You, O God. My being thirstsfor God, the living God. When can I go andsee the face of God?”7

God…! the simplest Being who, in His eter-nal present of infinite and fruitful life, is Him-self…!

God…! without beginning and without fron-tiers, without parts nor mixtures…

God…! Who only by saying: “He Who isHimself ,” 8 in this phrase all is said…

God is Himself in His infinite Eternity andwithout time, and by virtue of His essentialEternity.

In that Eternity, He is Himself without begin-ning and without end; and, for God not havingparts, in Him there is neither before nor after.

The luminous day of the Being –that in Godis not a day, not even a sigh– is as though andeternal Oh!

In that instant, for being God infinitely per-fect in His eternal, infinite and personal span-ning, He is the Eternity.

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understanding, contemplating His life, with theWord I sang…

I sang with the Word that same Understand-ing…, that Light without clouds…, that Dawn…!

I saw the Father begetting from so much be-ing Himself being…; from so much beingHimself being in His being Himself the life…!from so much being Himself He who is the rea-son for His same understanding…!”

O if I could say something about He whois, when, penetrating the marrow of my spiritand making me savour some of the nectar ofHis same Divinity, He uncovers His mysteriesto me;

so that I may spell them out in my song ofliving and palpitating Church, only as the poor,limited and tiny Echo of this Holy Mother, un-der the lulling and the melodious, silent andsacrosanct breeze of the Holy Spirit;

sheltered in the Universal Motherhood of theVirgin, whence Christ gave Himself to us and,through Him, with Him and in Him, the Fatherand the Holy Spirit; who, under His lovely im-pulse, “makes us call God: ‘Father’.”5

God…! Mystery of Love… God…!

God is wholly a mystery so sweet, smoothand warm, so desirable and appealing, so lov-ing and transcendent, that if souls were to

8

6 1 Cor 2, 9. 7 Ps 42, 2-3. 8 Cfr. Ex 3, 14.5 Cfr. Rom 8, 15.


And, in that loving each other the Father andthe Word, in that intercommunicating each otherin paternal-filial love all Their being when Theylove each other, arises radiant, triumphant andglorious, from the Father and the Word, thePerson-Love: the Holy Spirit, in inter-returningkiss of divine and loving fatherhood and filiation.

The being whom the Father has Himself * byHimself, and the one that the Word has Himselfas His own, received from the Father, is thesame one: “The Father and I are one”9; “Every-thing of Mine is Yours and everything of Yoursis Mine”10;

since in God, despite His being three Personsand each one having His being Himself inHimself as His own in His personal manner ofbeing, there is one sole being Himself that is thesolace and the repose of the Three.

The Father has Himself so * by Himself, theWord in Himself received from the Father –“forjust as the Father has life in Himself, so alsoHe gave to His Son the possession of life inHimself”11– ;

and the Holy Spirit has it in Himself, but re-ceived from the Father and from the Word byvirtue of the being that the Word has receivedfrom the Father:

“But when He comes, the Spirit of truth, Hewill guide you to all truth. He will not speakon His own, but He will speak what He hears,

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And at that eternal instant, the Father, in Hisinfinite jubilation, is contemplating His wholebeing and He is contemplating Himself in Hisperson: in all that He is, and how He is it.

And because there are no parts in God, nei-ther before nor after, the Father is contemplat-ing all the infinite infinity of infinite attributeswhich, in eternity by eternities without time, areone sole attribute and one sole perfection.

And at that very instant of God being Himselfand standing in being of Himself all that He is,all that He can be and how He is Himself soand being what He is in the subsistent instantof being Himself so; when He contemplates Hisown attributes and perfections, and all that Heis Himself in His Person and in His being; inthat Look of infinite, profound, penetrating andconsubstantial divine wisdom, He breaks intoan explanatory singing Expression of infiniteand consubstantial melodies, as though in myri-ads and myriads of concerts of being in Histouchings of eternal songs of subsistent Divin-ity, that is His Word.

And the Father loves His Word with a loveso infinite, that it comes out of Him, withoutcoming out of Him, it springs up, withoutspringing up –since God is inward, inward…!inside! inside Himself!– all His being Himself inlove.

And, at that very instant, is also coming outof the Word –without coming out– all His be-ing received from the Father, loving the Father.

10

9 Jn 10, 30. 10 Jn 17, 10. 11 Jn 5, 26.* See last paragraph of Publishing Note on page 116.


infinitely subsistent and coeternally divine andself-sufficient, which my spirit, enthralled bylove, under the light of the Infinite Being pen-etrates and savours…!

divinising me with the freshness of the wa-ter of the Eternal Spring “welling up to eternallife”16 under the smooth and sacrosanct breezeof the Holy Spirit; being introduced into thenuptial chamber of the Sancta Sanctorum ofDivinity Itself, only so that I may manifest it,and I may, from the stammering of my poorand limited words, proclaim something of whatGod shows me so that I may manifest it –“Hisleft hand is under my head and His right armembraces me, for I am faint with love”17–, im-mersing myself me in the unfathomable ar-canum of the recondite secret of His subsistentand coeternal Being.

5-12-1960

“O Wisdom…! Wisdom of the eternal Being…!Sacred Wisdom…! Who could be able to

comprehend, in Your being Yourself Science,Your limitless Knowledge…!

Knowing which are a thousand tastes that,always tasting of loves, can never be known inYour knowing Yourself knowing of limitlessunderstanding, without remaining oneself trans-cending and the whole being intuiting in aknowing not to understand this elevated mys-tery…

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and will declare to you the things that are com-ing. He will glorify Me, because He will takefrom what is Mine and declare it to you.”12

Since the Father gives Himself so everythingto the Word and the Word gives Himself so backto the Father. And in Their loving paternal-fil-ial intercommunication of infinite love, theymake arise, as fruit of that same love, the HolySpirit, who comes from Both in consubstantialembrace of Divinity:

“The Advocate, the Holy Spirit that the Fatherwill send in My name, He will teach you every-thing and remind you of all that I told you”13;“When the Advocate comes whom I will sendyou from the Father, the Spirit of truth that pro-ceeds from the Father, He will testify to Me. Andyou also testify, because you have been withMe from the beginning.”14

Arising in me in the utmost depth of the spir-it the passage of the Apocalypse: “Then the An-gel showed me the river of life-giving water,sparkling like crystal, flowing from the throneof God and of the Lamb down the middle ofits street. On either side of the river grew thetree of life that produces fruit twelve times ayear, once each month; the leaves of the treesserve as medicine for the nations.”15

O sublime mystery, full of transcendent lov-ing wisdom, replete and saturated with Divinity,

12

12 Jn 16, 13-15.13 Jn 14, 26.

14 Jn 15, 26.15 Rv 22, 1-2; cfr. Jn 7, 37-39. 16 Jn 4, 14. 17 Sg 2, 6. 5.


O, how much I know about He who Is…!How much, in my poor manner, I have cometo understand in this profound manner that inYour Bosom I found, immersed in the greatmystery of Your same understanding…!

Your science impregnated my science, andwhen, aflame in Your loves owing to my poorunderstanding, I wanted to say to you, today Iask You overwhelmed, adoring and captivated,to grant me how to expound the Mystery thathas stolen my enthralled spirit by the strengthof Your being…

Lover of my loves… I intuit You… I seeYou… I understand You… I know You… Howwill I be able to say You, how will I be ableto expound You in the limitless manner that inYour Bosom I found…?

Give me words, my Word, to say all that Iknow, even though the grief of saying Youwithout being able overcomes me…!

But either I say You, or I die by the un-containable strength of Your infinite power, thatstrongly drives me to say all that I know…!”

Oh…! a mystery of mysteries is God in Hisintimate, subsistent, familial and trinitarianlife…!

For, although what makes the Father begetis the sapientally infinite contemplation of Hisbeing; because the life of God is an eternalpresent, without parts, without beginning andwithout end, without now nor after;

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O eternal Wisdom…! in Your eternal Under-standing, knowing Yourself in the knowing Your-self of Your everlasting being, my poor mindgets lost in such elevated knowing, that, in Yourvery being Yourself Science, without to under-stand You, understanding, in Your understand-ing Yourself, I know You.

O eternal Wisdom...! Who could be able toget into that intimate intimacy of Your ever-lasting being!

Who could be able to immerse Himself, sa-cred Wisdom, in the limitless science of Yourknowing Yourself knowing…

Who could be able to plunge oneself sodeeply and intimately in Your savoury knowingYourself, who could know how to expoundYou…!

O eternal Wisdom…! I, without knowingYou, I know You in a knowing Yourself know-ing of limited understanding…

O eternal Wisdom! today, in Your sacred sci-ence, I wish to lose myself engrossed in Yourdivine gaze; in order to know, not knowing, inYour divine knowing, this knowing, not under-standing, of Your limitless being…

O eternal Wisdom! because I know You,without knowing, because I know You in Yourknowing Yourself of limitless understanding, Iknow that, knowing of knowing Yourself, I amlost myself in Your understanding so profoundand so fine, that, by reason of knowing You, Idon’t know.

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And, when being Himself so, He encom-passes in His coeternal encompassment, in thatpenetrating Look, His Only Begotten One andthe Love of Both; although that same Lookmakes Him beget His Begotten One, of whichis also the fruit, in and through that same Look,the Love of coeternal and lovely spiration ofBoth: the Holy Spirit.

Therefore the Father is begetting His Son,and from Both is proceeding the Holy Spirit, inthat one and through that one Look of divineand eternal subsistence and self-sufficiency ofbeing, in which the Father is contemplatingeverything.

Oh, Lord, how profound, how glorious andhow subsistent is Your mystery…! How clearand how simple! Since, owing to the simplicityof the divine perfection, God is Himself, in asole and coeternal simultaneous instant of infi-nite life, three Persons in one immutable act ofLovingly Known Wisdom in the tight contaimentof the scope of His same divine and coeternalwisdom.

I want to say God, and I am not able to ex-press as I would wish with my poor words, be-cause of the complication of my limitation, whatI conceive about the infinite simplicity and thetight contaiment that, in His infinitely simple, lu-minous and transparent way, God is Himself !

O if I could say what about You I conceiveand I contemplate in Your mystery, my God one

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the Father is eternally and infinitely con-templating in His bosom, not only His essen-tial being Himself of infinite self-sufficiency andsubsistence, but He is contemplating His Word,His person and His being;

and He is contemplating the eternal momentof His eternal begetting of His Word;

and He is contemplating the eternal momentof His Son being begotten, that Son who is be-gotten and is being begotten as the fruit of Hiscontemplation.

And, at that same eternal instant, the Fatheris contemplating in His bosom the person ofthe Holy Spirit, and the loving origin of theHoly Spirit of His Son and of Himself; of thatHoly Spirit who is the loving fruit of His divinefatherhood and of His begotten Son.

What a mystery of profundity so deep andof such infinite transcendence…!

Because the Father, although He contem-plates everything, and that the Word is begot-ten as the fruit of His contemplation; in His oneeternal Look of consubstantial, infinite and sapi-ental wisdom, He contemplates His begottenSon and the Holy Spirit proceeded and pro-ceeding from Both.

The Father is Himself an eternal Look of in-finite and sapiental wisdom, so fruitful, that thatsame Look He is Himself so by virtue of His in-finite subsistence, been by Himself, in Himselfand for Himself.

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So the Father eternally contemplates, in Hissole Look, the Word and the Holy Spirit; He al-ways has them encompassed in His bosom.

And the Father contemplates the eternal in-stant of being begotten the Word and the HolySpirit being breathed by Himself and by HisWord.

And, in that sole Look, the Word is begot-ten, as the fruit of that sole Look; and the HolySpirit is breathed, as the fruit of the Begetterand His Begotten One.

Thus the Father, in His sole Look, encom-passes all His infinite perfection;

and He is contemplating His Son and theeternal instant in which His Son is begotten;

the eternal instant in which He begets andin which His begotten Son emerges;

and the eternal instant of the Two lovingeach other with the Holy Spirit and in the HolySpirit;

and the instant of the Holy Spirit beingbreathed by Both;

and the instant-instant in which He Himselfand His Word love Their being and Their per-sons with the Holy Spirit;

and the Holy Spirit’s return in a kiss of loveto the Father and to the Son.

The Father contemplates, in His sole Look,His whole being, the persons and Their origins;because He contemplates even His very beget-ting Himsef and His very looking; to Look thatis to beget the Word.

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and triune, saturated with love and drowned inYour infinite, transcendent and sapiental wis-dom…!:

The Father begets His Word as the fruit ofHis contemplation; although the Father, in Hiscontemplation, is contemplating His Word be-gotten and being begetting Him.

Because the Word is the sapientally knownknowledge of the Father, in singing Word ofsapiental explanatory wisdom; and the Fatherknows Himself all that He knows, to know thatis to beget.

The reason for everything is in that the Wordis the lovingly Known Wisdom of the Father, inspelled out, consubstantial and eternal Expres-sion, of infinite perfections; and the Holy Spiritis the consubstantial and loving fruit of theFather and of the Word, in a kiss of personallove.

The Father breathes the Holy Spirit as thefruit of His paternal love for His Son, on beingbegotten This One .

And that same Holy Spirit who proceedsfrom Both as the fruit of paternal-filial love, theFather is contemplating eternally in His oneLook begetter of coeternal love.

And the Father is contemplating, in that soleLook, the being breathed from Him and fromHis Word, the Holy Spirit; that Holy Spirit whois the loving fruit of the Father and of the Word.

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ther’s Bosom; since one sole life, one sole be-ing and one sole bosom the Three are and have,each one in His personal manner;

He is singing the procession of the HolySpirit and the being of the Holy Spirit;

and He is singing how He is by the Fatherand how the Holy Spirit is by the Father andby Himself.

The Word is expressing, in His sole Word,the persons with Their relations and Their pro-cessions;

and He is singing the whole being with allthe infinity of attributes and perfections;

and He is expressing, in His infinite Canticleof being, how He Himself is the fruit, in filia-tion, of the contemplation of all the encom-passing Look of the Father;

and also how the Holy Spirit is breathedfrom Both.

And the Holy Spirit is loving the eternal andencompassing Look of the Father, of which theWord is the fruit, and He, of the paternal-filiallove.

And He is loving the eternal instant of theFather’s begetting and of the Word’s being be-gotten, of Both of them He is the love’s fruit,in a Person-Love.

And He is loving the same eternal instant ofHim being Himself the love of the Father andthe Word; and the eternal instant of His pro-cession from the Father and from the Word ina kiss of reciprocal love, on the Father beget-ting and the Word expressing.

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And loving what He looks at, He breathesthe Holy Spirit; the breathing of Both, whichmakes the Holy Spirit be the personal Love inGod.

And the fruit of all that Look is the Word.That is why, the Word is the Expression of allthat the Father is and all that the Father knows.

So the Word is expression of the Look of theFather, of the Father’s begetting, of His beingHimself begotten, of the Holy Spirit’s proceed-ing from Him and from His Father, of His wholebeing with all His perfections and attributes.

In one word: the Word expresses all thatwhich the Father contemplates, although theWord is the fruit of the Look, in contemplation,of the Father.

The Word is as infinite expressing, as infiniteis the Father contemplating; since the Fathergives Him everything, when He begets Him, sothat He may express it to Him in a return ofsinging, infinite, eternal and loving filiation.

The Word is singing in a loving spelling out,in infinite explanation of being, as the expres-sive Word of the Father, the eternal instant ofbeing Himself the Father, and the eternal instantof being He Himself.

And the Word is singing the eternal instantof the Holy Spirit’s emerging, as paternal andfilial Love, from His bosom and from the Fa-

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“The fires of Your ‘Eyes’ areof so much penetration,that, in flames of fire,You break into Contemplation;You break into Wisdomof divine Explanation,of eternal and secret Lovein Your mystery of God;

Wisdom that is light,light that is communication,communication that is lifeand life that is Itself love,for being Yourself wisdomof infinite encompassment.

God is Himself wisdomin a mystery of love.”

10-2-1968

O mystery infinitely transcendent, and en-thrallingly captivating that of the Eternal Being,in His eternity without time, without beginningand without end, even though I may not ableto say it nor to express it!

Thank You, Lord…! Thank You, Lord…! Be-cause I am not able to say You nor to expressYou as my love for You needs it, since Youalone are able to contemplate Yourself so , toexpress Yourself so and to love Yourself so as in-finitely and eternally You deserve.

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And He is loving the eternal instant of Himbeing the love of the Father for His own beingand the love of the Word for His own being;and the eternal instant of Him being Himself thepersonal love for the persons and for the being.

And He is loving the eternal instant of Hisbeing the Person-Love in God by the Fatherand by the Word, for all that the Word has re-ceived from the Father, as expressive Wordbreaking into infinite touchings of consubstan-tial melodies;

and the eternal instant of His being Himselfreceived from the Father and from the Son,owing to which He is the personal love in God.

Therefore, the Holy Spirit encompasses inHis love the Trinity of Persons and the Unityof Being, in each one of Its attributes and per-fections.

What a happiness, what a felicity, what a re-pose, what a joy, that God be Himself, been inHimself, by Himself and for Himself, in trinitar-ian intercommunication of familial life, a mys-tery of unity so consubstantial and intrinsicallyone, that He is three divine Persons who areand have one sole being and one sole life…!

“He Who is Himself” is so infinite and co-eternally encompassed that, at the same eternalinstant, without beginning nor end, of standingin being of Himself and having Himself beenHis same subsistence and infinite and eternalself-sufficiency, He is begotten and is breathed.

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Himself in encompassment of all His infiniteperfection, expressed by Himself in spelling ofencompassed understanding, which manifests,in Word of sapiental understanding, the EternalSapient in His manner of being.

3.370. God cannot be Persons in each one ofHis attributes, because the attributes, by them-selves, are not intelligent; and what makes Godbe one only God in three consubstantial andcoeternal Persons, is to be Himself by Himselfsapiental understanding of loving wisdom.

3.371. God is three divine Persons for beingHimself in Himself the intelligent act of Wisdombeen in sapiental Expression of infinitely per-fect understanding, and in lovely Adherence ofcoeternal communication, because of His sa-voury wisdom of transcendent knowledge.

3.372. God is all that He infinitely knows thatHe can be, and He can be all in the infinite ca-pacity of His manner of being. And this know-ing that He can be all, is power of being whatHe is in the subsistent instant of being Himselfso in Known Wisdom of Loving understanding.

3.373. God is the personal consciousness of allof His infinite perfection, been and possessedin coeternal encompassment of UnderstandingKnown in Loving penetration.

3.374. God is Himself the infinite perfection inpersonal consciousness of all that He is, in onesapiental act of Known Wisdom in loving

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From the book “Fruits of prayer.Reflections of a life”

16-1-1978

3.364. God is Himself the infinitely intelligibleBeing who, being Himself by Himself Under-standing Known in Love, has in Himself and byHimself His infinite, personal, consubstantialand coeternal subsistence.

3.365. God is Himself Persons because He isHimself the infinite understanding in coeternalsubsistence.

3.366. God is Himself personal understandingin infinite and coeternal penetration of WisdomUnderstood in Love of mutual adherence.

3.367. God is Himself all that He can be in theinfinite power of being able to be all that is in-finitely perfect. And this being able Himself tobe so, in Him is encompassing Wisdom of per-sonal understanding, in perfect Explanation andin consummated adherence of eternal Love.

3.368. In God His sapiental Understanding is sosapientally known in infinitely finished Ex-pression, that it is consummated in one Adher-ence of infinite love of coeternal perfection, inintercommunicative loving wisdom of infiniteTrinity.

3.369. What makes God be Persons is not theperfection or exuberance of His infinite attrib-utes, but the penetrative wisdom that He is

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DIVINE POWER

In the divine powerof His being Himself being Himself the Being,God lives His life in Himselfbeing all that He is.

God is Himself wisdomthat, bursting into power,knows all that He is able to be Himself,and He is all that He can be,by His eternal subsistenceof sapiental understanding.

In such infinite power,that, in His inexhaustible being,He is Himself all that He is able Himself to bein His manner of being.

O what You are, God of mine…!O what You can be…!O what a manner of stand in being of Yourselfby Your coeternal power…!

The being Yourself what You are Yourselfproduces in You such pleasure,that You subsist in joy,for being all by Your being.

You are Yourself the Infinite Onein Your manner of being,in that one that You have Yourselfby Your infinite power.

O how much powerful You are,due to Your infinite knowledge of divine self-sufficiencyin Your subsistent being! 10-2-1969

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Adherence. And due to the perfection of thatconsciousness understood in loving expression,He is coeternal Trinity in perfect intercommu-nication of infinite and mutual understanding

3.375. God, on knowing Himself as He is, inpersonal consciousness of infinite perfection,has intrinsic need of expressing Himself toHimself; and this is in such enjoyment of con-summation, that, in the perfection been of fin-ished Expression that by Himself He is Himself,He remains adhered to Himself in loving ad-herence of eternal Love.

3.376. God is so perfect, so finished and so in-finite, that, at the personal Consciousness ofknowing Himself all that He is in perfect Expres-sion, He remains consummated in one loving ad-herence of eternal Kiss. A Kiss that is a personin lovingly returned understanding.

3.377. God is Himself one sole act of life con-sciously personal of Wisdom Expressed in co-eternal adherence of infinite Love.

3.378. I am that which the infinite power of theeternal Creator wanted to give expression in mewhen He created me in order to fulfil the pur-pose that He intended for me. Therefore onlywhen, in perfect understanding, I conform tothe thought of my Creator, I am what I have tobe; and, doing all that I have to do, I give itstrue meaning to my being and to my to doing.

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as She is, with all, that I may communicate it,the Infinite Being prints into the most profoundand intimate marrow of my spirit;

invading me with His loving wisdom, so thatI might proclaim it “whether it is convenient orinconvenient”1 in my canticle of Church.

“But by the grace of God I am what I am.”2

“If I preach the gospel, this is no reason for meto boast, for an obligation has been imposedon me, and woe to me if I do not preach it! IfI do so willingly, I have a recompense, but ifunwillingly, then I have been entrusted with astewardship.”3 Therefore my soul tearingly criesout from the utmost depth of my spirit:

Woe to me if I did not say all that, so that Imay manifest it, has been communicated to me!

How happy God is, who lives His life inHimself, by Himself and for Himself, in thehomeloving intercommunication of His DivineFamily, in His infinite and eternal unnecessity thatno one give Him, nor increase Him nor be ableto take away from Him nor diminish His coeter-nal and essential glory, lived in Himself and forHimself, infinitely different and distant from allthat is created…; being the Inaccessible, theImmutable, the Unshakable and the Untouchable:

“I am Who am. This is My name forever; thisis My title for all generations.”4

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9-1-1967

GOD IS A MYSTERY OF UNITY IN FAMILIAL INTERCOMMUNICATION

OF TRINITARIAN LIFE

O ineffable wisdom of the Subsistent Being!been, lived and enjoyed savouringly in the re-condite mystery of His unfathomable arcanum;

in a consubstantial intercommunication, sointimate, delightful, profound and inter-return-ing, that God is Himself the Being essentiallyand intrinsically lived in Himself, by Himselfand for Himself, deep…! inside…!

not only being in His trinitarian life what Heis and all that He is in infinite infinity of being,being able to be Himself so and standing Himselfso been in most glorious enjoyment of Divinity;but rather He is Himself so and the divinePersons live themselves so each in another in inthe deep and unfathomable depth of Their in-exhaustible, exuberant and infinite mystery.

Something that the Lord, by a favour of Hisinfinite will, made my soul see, once again, onthe 9th day of January, 1967;

introducing me into the consubstantial andmost secret mystery of His infinite depth, sole-ly in order that I might manifest it as a livingand vivifying member of the Holy MotherChurch, who has to show this Holy Mother such

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1 2 Tim 4, 2.2 1 Cor 15, 10.

3 1 Cor 9, 16-17.4 Ex 3, 14-15.


Who are the fruit of the begetting fruitfulnessity of the Father breaking into sapiental father-hood of singing Expression, and of loving spi-ration in the Holy Spirit by Himself and by HisWord; in a mystery of unity as subsistent as itis self-sufficient, and as eternal as it is infinite.

The Father is begetting the Son, “Image ofthe invisible God,”5 “Refulgence of His glory, thevery imprint of His being,”6 the eternal Glare ofHis infinite perfections, the singing Explanationof His potential being Himself ; in Himself, be-side Himself, inside Himself, in the deep depthof the unfathomable secret of His mystery.

And, inside Himself, He bursts out pro-nouncing His eternal Word, that He has alwayspronounced: His Son, His singing Explanation.

Who expresses all that the Father is, how Heis Himself so, and how He stands in being ofHimself the subsistent Being breaking into fruit-fulness of begetting fatherhood.

The Son is in the Father and is begotten bythe Father in the Father Himself; and arisingfrom Him, He does not come out from Him.

“The one whom the Father has consecratedand sent into the world blasphemes because Isaid, ‘I am the Son of God’? If I do not performMy Father’s works, do not believe Me; but if Iperform them, even if you do not believe Me,

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How happy and how blissful God is, who Hehas in Himself all of His infinite happiness in Eter-nity without time of coeternal encompassment…!

O omnipotence sovereignly enthralling andtranscendent of the infinite Being in trinitariancommunication of Divine Family…!

God is a mystery of unity so one, in Itself,by Itself and for Itself, in infinite subsistence ofeternal self-sufficiency; that, although He isthree divine Persons, is so one in His subsistentDivinity, that the three divine Persons are onesole being, one sole life, that each one is Itselfso and lives Itself so in Its personal manner;

having it each one in Itself and for Itself, andhaving it and standing in being of Itself eachone in Itself and in the other divine Persons,owing to the intrinsic perfection of their divinenature; which makes them be one sole God inthree Persons, one sole life and one sole be-ing, which is the solace, the recreation and therest of the Three in homeloving intercommuni-cation of Divine Family of infinite and coeter-nal self-sufficiency.

For which reason the Father is Himself allthat He can be; and He can be all divine andinfinite in infinity;

and He is Himself so infinitely self-sufficientlyand coeternally subsistent;

standing in being of Himself and havingHimself so been, at the instant-instant withouttime of His eternity, in Himself and for Himself,and in the other and for the other divine Persons.

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5 Col 1, 15. 6 Heb 1, 3.


lived by Him without beginning, without timeand without decline, in one sole, coeternal andsimultaneous act of life.

“I am the Alpha and the Omega, the Begin-ning and the End,”9 “Father of lights, with whomthere is no alteration or shadow caused bychange.”10 “But You remain, but You are alwaysthe same. You are from everlasting.”11

Which, precisely owing to Its infinite sim-plicity, becomes so difficult to grasp to ourcomplicated understanding, accustomed to liveand to reflect in and with the passing of time,to come to grasp and to attain understandingand realizing things.

Since the Without-beginning, the Without-end and the Without-time is Himself all that Heis by virtue of His encompassing subsistence andself-sufficiency, in His sole and most simple actof intercommunicative being of trinitarian life.

“God alone in what He is!in His divine mystery,in His Eternity without end,in His being Himself coeternal.

God alone! –my being cries aloud–,In His ever standing in being of HimselfThe Been One and He Who Is,Without needing time.

By Himself He is perpetuity,without beginning and without end;and all is Himself finished

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believe the works, so that you may realize thatthe Father is in Me and I am in the Father.”7

And although He is begotten in the Fatherand by the Father, for being the eternal andconsubstantial Word of the Father, He is be-gotten in His same bosom.

Because the Father begets the Son, whomHe has in His bosom, the “Only Son, God, whois at the Father’s bosom,”8 begetting Him andbegotten, in the Son’s same bosom;

since one same bosom, one same life andone sole being the Three are and have, beenand lived in the personal manner of each one.

Therefore the Son, inside Himself is begot-ten by the Father Himself; and the Two, eachone in Himself and in the other owing to Theirbeing and owing to Their persons –which arethe ones in the others–, breathe the Holy Spirit;

who is the consubstantial Embrace of theFather and of the Son, in paternal-filial lovebreaking into returned kiss of trinitarian inter-communication.

All this trinitarian life being always realizedin Eternity without time, by the divine Personsand in each one of the divine Persons, in a mys-tery of unity as one as it is of trinitarian inter-communication, in the recondite and veiled se-cret of Their unity of being; as exuberant in Itsrichness, as it is most simple in the coeternalsimplicity of the divine Being, encompassed and

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7 Jn 10, 36-38. 8 Jn 1, 18. 9 Rv 21, 5-6. 10 Jas 1, 17. 11 Ps 102, 28; 93, 2.


That is why the Father due to His being andto His person is, and He stands in being ofHimself what He is and doing what He does inHis personal manner, not only in Himself, byHimself and for Himself; but also in the Son,for the Son, in the person of the Son; and inthe Holy Spirit and for the Holy Spirit;

the Son, due to His being and His person,is and is being what He is and doing what Hedoes in His personal manner, in Himself andfor Himself; in the Father and for the Father;and in the Holy Spirit and for the Holy Spirit;

“Have I been with you for so long a timeand you still do not know Me, Philip? Whoeverhas seen Me has seen the Father. How can yousay, ‘Show us the Father’? Do you not believethat I am in the Father and the Father is in Me?The words that I speak to you I do not speakon My own. The Father who dwells in Me isdoing His works. Believe Me that I am in theFather and the Father is in Me, or else, believebecause of the works themselves.”12

And the Father and the Son, due to Theirbeing and Their persons, are and are beingwhat they are and doing what they do in Theirpersonal manner, in the Holy Spirit and for theHoly Spirit;

and the Holy Spirit is in the Father and in theSon, due to His being and His person, beingwhat He is and doing what He does in His per-sonal manner, and in Himself and for Himself.

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that sublime Concertof unitary Trinity;

in an act so perfect,that all that He is in Himself,in His sapiental knowing it,without any more acting than to be able,being able Himself to be it all:all that is infiniteapart from all that is earthly,in sublime dignitypossessed and possessing;

in Family so divine,that, in His ever new begetting,the Father is bringing to lightHim who is eternal Bright star,Luminary of Eternityin His very thought,Expression breaking into lightof melodious accents.

Loves that come and goflow from the Father and from the Word,Embrace that Both give each otherin the sublime secretfull of Divinityof Him who Begets the Proceeding Onefrom His divine Wisdomin songs of the Eternal One;

and thus re-emerges in lovethat person in Kissthat shrouds with His Deity,in total encompassment,the Coeternal Beingin Trinity of mystery.” 12-2-1977

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12 Jn 14, 9-11.


And the Holy Spirit is being breathed by theFather and by the Son, as the fruit of paternal-filial love between Both, in the person of theFather, in the person of the Son and in His ownperson.

Since God is Himself one sole act of being,been in most simple encompassment of eternity,in trinitarian intercommunication of Wisdomknown in singing Explanation of inter-returningeternal Love of Divine Family.

God is a mystery of unity lived in Himself,by Himself and for Himself!

Mystery of the One who Is, who, becauseof the simplicity of His being, is only known,in a likeness of loving wisdom, by the soulwho, introduced into His nuptial Chamber andimmersed in the recondite arcanum of theBeing’s unity, savours, in enjoyable and mostglorious savouring, the coeternal simplicity ofthe One who Is, been in Himself, by Himselfand for Himself, in His immutable act of life,of subsistent Divinity, infinitely different anddistant from all that is not He.

Because, how can one compare the creaturewith the Creator, the Infinite with what is cre-ated and the Eternity with the succession andthe limitation of time…?!

God is a mystery of infinite unity, repletewith divine transcendence in His most simpleact of communicative and inter-returning Trinity!

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And not only is it that the divine Persons arethe ones in the others, it is that they are them-selves the ones in the others by reason of Theireternal subsistence.

Which the Father has it by Himself, in Himselfand for Himself and in the others and for theother divine Persons;

the Son has it in Himself and for Himself,sapientally received from the Father, and for theother divine Persons;

and the Holy Spirit has it in Himself and forHimself, received from the Father and from theSon, and for the other divine Persons.

And each one is in Itself and in the othersand for the other divine Persons; and they haveThemselves Their bliss and Their happiness inThemselves and for Themselves and in the oth-ers and for the others divine Persons in an in-finite and coeternal mystery of unity in trinitar-ian and unitive intercommunication, becausethere is not intrinsically in God either begin-ning or end in His divine unnecessity for suc-cession of time, due to infinite subsistence andself-sufficiency.

Therefore the Father begets the Son in thesame person of the Son, being begetting Himand having Him begotten.

The Son expresses the Father in the personof the Father, standing and being begotten inand by the Father.

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Himself and manifests Himself to us throughHis Only Begotten Son, Jesus Christ, the OneHe sent forth.

Since “in Him were created all things inHeaven and on earth, the visible and the in-visible, whether thrones or dominions or prin-cipalities or powers; all things were createdthrough Him and for Him. He is before allthings, and in Him all things hold together. Heis the head of the Body, the Church. He is thebeginning, the firstborn from the dead, that inall things He Himself might be preeminent. Forin Him all the fullness was pleased to dwell,and through Him to reconcile all things for Him,making peace by the Blood of His cross,whether those on earth or those in Heaven.”16

8-5-1960

“They placed me where I did not know, andso much science I learned, that, without know-ing it, I understood that divine Understanding.

Understanding which is, in its Source ofeverlasting knowing, the ever new begetting ofthat eternal Knowing.

O eternal Wisdom! in Your knowing Yourselfknowing, You are the Sapiental Knowing, ofYour knowing Yourself understanding…

Understanding which is, in its Source, beget-ting that Knowing ever eternal, bursting into aSong of explanatory understanding;

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Give me, Lord, to know how to savour You,in order to be able to know how to say Yousomehow with the human ways of the poorand weak limitation of my created speech; sothat, transcending from the earthly things, wemay be able to know and taste, in our limitedunderstanding, something of how good and de-lightful is God to those who love Him, in theunfathomable mystery of His being, that “ofeternal life tastes and all debt pays.”13

God is one sole God, one sole being, onesole life, one sole infinite perfection, one onlyencompassment been, possessed, lived by theThree in trinitarian and returning intercommu-nication and in one only perfection.

And the life of each one of the divinePersons is, in Their personal manner, for eachone, in infinite joy of eternal happiness, and forthe others; and it is each one’s and the others’;

and they are themselves so the ones in theothers for themselves and for the other divinePersons, owing to the intrinsic relation of eachone, lived in Itself and in the others; they be-ing able to say in truth: “Everything of Mine isYours and everything of Yours is Mine”14;

for God’s glory and the exaltation of His in-finite and coeternal might: “You alone are theHoly one, You alone are the Lord, You aloneare the Most High”15 only true God! Who gives

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13 Saint John of the Cross.14 Jn 17, 10.

15 Gloria Hymn.16 Col 1, 16-20.


Knowing of eternal savour, which, in mypoor comprehending, leaving me transcending,I in You I know it, without knowing.

And the more I understand about You, themore I remain without knowing that coeternalKnowing of Your knowing Yourself knowing;that only understanding in You, remaining my-self without knowing, my whole being trans-cending , I know You, without knowing, inYour knowing Yourself inward, of divine under-standing.

Three have one sole knowing in the depthof Their being, in the coeternal banquet ofTheir infinite power…

O divine Understanding! who could be ableto understand You in the so exalted knowingof Your knowing Yourself understanding…!

Who could be able to know You, O savouryUnderstanding! in the loving mystery of thedepth of Your being…!

I, without knowing You, know You in aknowing, transcending, that leaves me notknowing Your limitless understanding.”

Because, just as the Father is in the Son, be-ing Himself what He is and having Himself sobeen, and doing what He does in His person-al manner;

the Son is in the Father, being what He isand doing what He does; “My Father is at workuntil now, so I am at work… Amen, amen, I

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In a Loving Knowing, of such beloved know-ing, that in three divine Persons, having one soleunderstanding, each one knows Itself so in Itsmanner of knowing:

The Father is knowing it in begetting know-ing; the Son is knowing it in expressive under-standing; being known between Both in suchexalted knowing, that the love of understand-ing, in one personal Love, is the Love in theThree.

O Love of wisdom! of such exalted know-ing, that it is the understood Love of that eter-nal Understanding, of that everlasting Knowingthat, ever breaking into Three, is love of un-derstanding in Loving Knowing.

O my God, triune in Persons, most self-suf-ficient Being, who, in coeternal subsistence,You know all You can be through Your infinitepower of divine understanding, in coeternalunity always bursting into Three…!

I knowing, without knowing, Your eternalwisdom, understanding, without understanding–understanding in my poorness– due to my lim-ited being, keeping transcending, this ever newscience of Your divine understanding.

I need to plunge into Your inexhaustible be-ing, in Your knowing Yourself Knowing of di-vine understanding; in order to say, withoutknowing, in Your Expressive Knowing, thisknowing, not understanding, that, in Yourknowing, I know myself!

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nicating it each one in Itself and in the otherdivine Persons, for Itself and for the others.

Being or bosom, in which three divinePersons are what they are the, being the onesin the others;

and the ones receiving in the others and fromthe others due to Their persons and relations, byand in the personal manner of each one and inthe manner and with the manner of the others,what they are and how they are so in inter-re-turning intercommunication of personal wisdom;

been by the Father, expressed by the Wordand breathed by the Father and by the Son inTheir paternal-filial intercommunication, loving-ly in and by the Holy Spirit;

being and having Himself so been in Himself,by Himself and for Himself, owing to the in-trinsic union of Its Divinity, one sole God andone sole Being in three Persons.

Who, by Their being, by Their persons andin Their persons, each one is the whole Divinityin the personal manner of being Himself so andstanding in being of Himself in trinitarian inter-communication of Wisdom, been by the Father,expressed by the Word, Both bursting into akiss of sapiental love by the Holy Spirit.

Therefore God is an act of being sapiential-ly known in Lovingly Expressed Wisdom in asavouringly most blissful colloquy of DivineFamily.

And all this which, because of the limitationof the human mind seems so complicated to our

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say to you, the Son cannot do anything on Hisown, but only what He sees His Father doing;for what He does, His Son will do also”17;

and the Holy Spirit is in the Father and in theSon, being what He is and doing what He does.

And this “to be” is not only due to His be-ing, but is also due to His persons.

Since They cannot be different or cease doingwhat They do in Themselves, for They stand inbeing of themselves the ones in the others.

Therefore, the Father begets the Son inHimself, by Himself and for Himself, in His be-ing and by His being, by His person and in Hisperson; and in the person of the Son, and ofthe Holy Spirit;

and the Son is begotten and expresses theFather, by His being received from the Fatherand by His person, in the person of the Father,of Himself and of the Holy Spirit;

just as the Holy Spirit is breathed, as the fruitof the paternal-filial love of the Father and ofthe Son and by the Father and by the Sonbreaking into a kiss of love, in the being orbosom and in the person of the Father, in thebosom and the person of the Son, and in Hissame bosom and His same person.

Since the Three are and have one sole bos-om, each one in Its personal manner, been,standing in being of Himself and intercommu-

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17 Jn 5, 17. 19.


give each other in the deep communication ofthe Holy Spirit.

God’s life is lived by Him in the intimate ar-canum of His sacrosanct profundity, in the depthof His mystery, in Himself and for Himself.

God is all deep, profound, recondite and en-closed, sealed and bound, and lovingly tight inHimself, by Himself and for Himself!

For which, inside Himself, the Father breaksinto His Word to explain Himself to Himself Hisinfinite life;

inside Himself, the Word spells out thewhole deep substance of the profound marrowof the Father’s eternal subsistence;

and inside Himself, the Father and the Wordare embraced and They are an embrace of co-eternal communion in the deep savouring ofthe Holy Spirit in a kiss of love of the Fatherand of the Son, in the profound communica-tion of Their trinitarian life.

What a mystery of unity, lived and inter-communicated in Their Trinity of Persons, holdsthis depth of the Three…!

What a depth that of His profundity…! Whata profundity that of His going deep…! What alove that of His life…!

And what a profound mystery the soul pen-etrates in this being Himself God WisdomKnown in Love in the deep depth, deep! of Histranscendent profundity, one and trinitarian,without being able to encompass it, without be-ing able to say it nor be able to explain it…!

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poor and limited grasp, not only because it doesnot know, but because it does not know howto manifest it, is in one sole infinitely most sim-ple and most partless act of coeternal and infi-nite encompassment, without beginning, with-out succession of time and without end, owingto the sublime sublimity of the Infinite Being ina trinitarian intercommunication of Divine Fami-ly in that sole act of vital being; that, becausein God there is not either before or after, He isbeen and consummated in His subsistent anddivine instant of Eternity; and that, owing to thepartlessness of His simplicity, does not fit intothe mind of the human creature, subjected totime, distance, complication and place.

How happy God is, who all the infinite blissthat He has Himself and He is Himself, He livesHimself so for Himself in His eternal communi-cation…!

God is an act of Wisdom, Known in Love,in the most unique and trinitarian intercommu-nication of His being.

The Father has the Son inside Himself, be-cause He is in Himself and for Himself whereHe and for whom He utters His Infinite Word.

The Son arises from the Father’s bosom–without coming out– because the uttering ofthe Father is to say Himself inside and inward!inward…!

just as the loving each other of the Fatherand the Son is an inward embrace, that the Two

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He will know that standing in being of Himselfof the Being in His eternal subsistence, in Hislife, in His Three. He will know or glimpse howHe Who is Himself is, being Himself and creat-ing, although he will be left without being ableto say nor express Him.

And God manifests Himself to us through HisOnly Begotten Son Jesus Christ, one with theFather and the Holy Spirit, so that we may knowHim under the love, the impulse and the inti-macy of the Holy Spirit Himself, and we may beable to enter into the banquet of His eternal feast;

being placed back through Christ, with Himand in Him, into God’s eternal designs, in whichHe created us to make us His children, heirs ofHis glory and sharers in the mystery of the unityof His life in the most blissful and most glori-ous joy of those who had “His name and HisFather’s name written on their foreheads”18;

who, being recognized by Peter –“You arePeter, and upon this rock I will build Mychurch… I will give you the keys to the king-dom of Heaven…”19– are introduced by Himinto the eternal Wedding, in the most blissfuljoy; intoning with the Blessed a: “Holy, Holy,Holy is the Lord of hosts!. All the earth is filledwith His glory.”20

“Blessing and glory, wisdom and thanksgiving,honor, power, and might be to our God foreverand ever. Amen.”21

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The Father says: “I am going to say to Myselfwhat I am in My eternal love.” And this sayingto Himself what He is, is to beget; and this say-ing in love, is to breathe the Holy Spirit byHimself and by His Word.

And God says Himself so for Himself…! AndGod loves Himself so for Himself…! And God isHimself so for Himself, for His joy and His eter-nal contentment, for His full and infinite happi-ness, for His trinitarian and unitarian communi-cation, in an ineffable mystery of coeternal andinfinitely subsistent and transcendent unity…!

How happy God is, who says to Himselfwhat He is in the mystery of His trinitarian lifein Himself and in each one of the divine Personsfor the essential glory and joy of each one ofthem…!

Therefore God is the sole God, who is somuch Being, so infinitely transcendent and soeternally translimited for the human creature,that this one cannot only not glimpse, but, evenless, explain; but is left with a savouring ofEternity, of sweetness and of joy, that makes ittaste, in loving tasting, what God tastes of.

That is why, he who wants to know of theInfinite One, let him leave earthly things anddevotes himself to a life of profound humility;let him seek the truth that is only in God, andhe will know –from savouring–, without know-ing, what He Who is Himself tastes of.

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18 Rv 14, 1.19 Mt 16, 18-19.

20 Is 6, 3.21 Rv 7, 12.


discovering and deeply penetrating what wasto be carried out inside Her, as though reju-venating the Bride of Christ and unravelling Hermost rich dogma, to make all Her members liveit in wisdom and love; and how one had to putHer so that She might be again what God, inHis infinite mind, dreamed from all Eternity, forthe New, Universal and Eternal Jerusalem, be-decked with God’s same beauty, and repleteand saturated with His same Divinity.

After contemplating, in this strong, profound,accurate, luminous, acute, clear, transparent andprolonged gust the thought of God upon HisChurch and the situation in which this onefound Herself through the deformations whichin the passing of times had fallen upon Her,and what one had to do for Her true and au-thentic renewal; the same Lord showed to methat, for the realization of all this, the secondVatican Council had emerged in our time, andtogether with the Council, like a mustard seed,The Work of the Church, full of abundant giftsand rich fruits.

Which, on the side of the Pope and the oth-er Successors of the Apostles, had to help them,collaborating to carry out throughout all times,before God and men, the authentic, true andessential mission for which Christ had foundedHis Church;

presenting the true face of this Holy Mother,precious amphora and replete with divinity,Sanctuary of God among men, where the Fatherand the Holy Spirit, through Christ, give Them-

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22-11-1968

THE CHURCH, MYSTERY OF UNITY

This morning, before I got up, while I waspraying, suddenly! in a penetrating, acute andcontinued gust, as though in a twinkling of aneye, my illuminated soul was flooded by thedivine thought; that, gradually, but penetrat-ingly and deeply, was invading my poor andlimited understanding with the luminosity ofHis divine understanding, which was makingme comprehend the divine plans ever from alltimes in God upon the Holy Mother Church;

by means of which, in and through which,the Eternal Being wanted to donate Himself andmanifest Himself through His Only BegottenSon Jesus Christ in Word to men.

Remaining invaded by an awe-inspiring truththat left me so profoundly impressed as I willnever be able to express.

I contemplated God, from the beginning oftime, at the moment without time of conceivingthe Church in the mystery of Her life and Hermission; understanding what was the authenticand true meaning of the divine design for Her.

I saw how God wanted Her from the be-ginning, and what had happened throughoutthe different ages in the bosom of this HolyMother;

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And third, for having to do it myself, who amin the Church’s bosom the last and the least ofthe daughters of this Holy Mother, and just onlyHer poor and tiny Echo, in order to manifest Herin proclamation of repetition –since the Echodoes not have its own voice, it only repeats–along with the children of the great promise thatGod made to my soul, to always perpetuate my-self before Him with my mission prolonged bymy descendants throughout all times. […]2

11-8-1974YOU ARE WORK OF THE CHURCH

“Son of my gladness,my hope on this soil,crown of my conquests,expression of all that I hold,descendants who prolongmy singing in the exileand the sacrosanct missionthat the Infinite has placed in me …!

Son of my hopes!raise your voice today!stand up messenger!give repose to my injured soulwith your triumph in the tournament!

Sing to God in your songs,for He rejoices contentwhen He hears the soundsof my voices in your accent.

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selves to us and dwell within the Family withus, making of the New Zion, a living Templeand Dwelling of the Most High.

Overwhelmed at so much truth, I felt fear forthat certain something that impregnates my life,when I have to draw the veils of my spirit and,full of spiritual modesty, communicate all thatGod shows me so that I may manifest it:

First, owing to the greatness of the Churchwhom I contemplated, replete with holinessand beauty, as the only way, as the luminousmirror, immaculate and without blemish, inwhich the very God expresses Himself, gazesat Himself and reflects Himself, and that leadsus to the life, saturated with the divine and di-vinising truth that Christ deposited in HerMotherly bosom;

entrusting Her to His Apostles, and whereofHe made Peter the rock, foundation and visiblehead of all of Her.

At the same time that I saw the disfigure-ment of the Church that we had made in thepassing of this sorrowful and hard pilgrimage,in which we move towards the Father's house;most of the time without finding the truth, lightand life that Christ, as sole way that leads tothe Father, came to bring us: “I am the way andthe truth and the life. No one comes to theFather except through Me.”1

Second, for having to discover many thingsthat cost me much pain.

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1 Jn 14, 6.

2 This sign indicated suppression of passages not to bepublished in the authoress lifetime.


Listen to me, for still it is not late;who knows whether already tomorrowGod will carry me to His bosom…!”

Thank You, Lord! but I am not worthy! Butrather I know that, the greater the misery, thegreater and more abundant the mercy; since the“mercies of God are eternal”3 and they have noend.

Which are manifested to us and communi-cated, by Christ under the shelter of the Virgin’sMotherhood, with a Father’s heart and the HolySpirit’s love, in the wide, divine and divinisingbosom, of the Holy Mother Church, replete andsaturated with holiness;

the New and heavenly Jerusalem that, as “for-tified tower”, shelters in Her walls men of everypeople, race and nation; leading them with firmstep and “mighty arm”4 to “the eternal Weddingof God and the Lamb with His spouse”5 theChurch, bedecked with all Her jewels and re-plete with holiness and heavenly beauty.

For just as God is a consubstantial mysteryof unity in familial intercommunication of trini-tarian life, the Church is a mystery of unity.Because She is the containment, in manifesta-tion and perpetuation, of the mystery of God inHimself, by Himself and for Himself and livedwith men and among men; who is given to usby Christ, under Mary’s divine Motherhood,

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You are Work of the Churchthat prolongs my missionthroughout the times.

Brim your priesthood,fulfilling the vocationthat the Infinite has placed in you!

My soul rests in you,because you will prolongmy songs of the Immense,manifesting the Churchaccording to the eternal designof Him who showed Her to mein moments so diverse,replete with rich giftsor requesting solace from me.

God gave me my descendants,and in their number I see you,being prolonged before Himin romances of mystery.

Son, your glory is my glory,if I, when I look at you,I see myself reflected in you.

God wants to have me always,as long as times endure,reflected in my childrenfor His glory and joy,and become “one” in the planof His eternal thought.

Son of my hopes!receive me, for I grow darkand my songs fade awayout of so much grieving in mourning.

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3 Cfr. Ps 136. 4 Jer 21, 5. 5 Cfr. Rv 19, 7.


is confused or twisted, to separate, inside Her,the wheat from the straw, and to throw away thedregs that soils Her, dims Her and darkens Her.

Therefore in the life of the Church there aremoments in which She appears shining, lumi-nous, replete with divine beauty, full of eternalgifts and donatrix of all of them;

whereas in others, due to the warpedness ofthe heart of man, the defects and sins of Herchildren are more palpably and more visiblyseen, together with the blights that they leavein Her Motherly bosom.

Moments for our human mind difficult to un-derstand, whether for not submitting ourselvesto God’s plans, or for not understanding them;and not penetrating, on the one hand, into theDivinity that in the Church is held filling Herto the brim with the holiness that in Her andthrough Her is communicated and manifestedto us; and, on the other, into the fragility, weak-ness and sins of Her members, and even, intothe bad will of some of them.

How great is the Church…! how universal!how wide! how simple and how eternal…!

How great is the Council…! With what a mis-sion so profound, so full of loving wisdom andas supernatural as simple, accessible and uni-versal, it has arisen in the Church…!

How great was John XXIII, to whom theLord inspired the Council!

How great are my beloved Bishops gatheredwith the Pope to govern the Church under the

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Mother of the universal Church, entrusted byChrist to His Apostles, whom “He appointed…that they might be with Him and He might sendthem forth to preach…,”6 praying for them sothat they were one as God is one:

“I pray for them. I do not pray for the worldbut for the ones You have given me. Holy Father,keep them in Your name that You have givenme, so that they may be one just as we are. Igave them Your Word, and the world hatedthem, because they do not belong to the worldany more than I belong to the world. I do notask that You take them out of the world but thatYou keep them from the Evil One. Consecratethem in the truth. Your Word is truth.”7

The Church is beautiful with God’s samebeauty, that envelops Her, ennobles Her, be-jewels Her, penetrates Her, saturates Her and be-decks Her, making Her the immaculate Spouseof the Lamb; enveloped with a royal mantle ofblood that Her divine Bridegroom gave Her theday of Her Wedding.

The Church needs to make all Her memberslive in plenitude, and to update them on Hergreat reality.

She is divine and She is human; Therefore,on account of Her divine reality, She has to satu-rate Herself with Divinity in Her human part…

That is why God, once in a while, takes theChurch and sifts Her like the wheat in the sieve,in order to clarify Her truth, to straighten what

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6 Mk 3, 14-15. 7 Jn 17, 9-11. 14-15. 17.


holy Prophets; the descendant of the lineage ofDavid, who would be born of a Virgin, whowould conceive and beget a Son, to whom Shewould name Immanuel, God with us9, as ful-filment of the words of Yahweh: “My servantDavid will be their prince forever. My dwellingshall be with them; I will be their God, andthey shall be my People.”10

Therefore the Holy Mother Church wasfounded by Christ and entrusted by Him to HisApostles, so that all men, without exception ofclasses, races, nor condition, might live the di-vine life, giving their true meaning and direc-tion to all the spiritual, temporal, human andmaterial problems; and so that they might livethis divine life in communion of goods, unitedand participating in home intimacy in the joyof the Father, of the Son and of the Holy Spirit;here in faith in the night of life and, once thisjourney is over, in the glorious, luminous andshining light of Eternity.

The Church is a mystery of unity. That iswhy She is ruled by the Holy Spirit, who is thelove of the Father and the Son in Their mys-tery of trinitarian union, and the Paraclete sentby Christ to unite all men with God, and allmen to one another with God.

The Holy Spirit is also the Love that impels theFather and the Son to unite Themselves with us.

–Lord, help me to express something of whatI have seen with so much light and goes on

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will of the Father, manifesting Her with the ex-pression of the Word and consuming them-selves and consuming us all, become one inthe love and the impulse of the Holy Spirit!

How great is the Church, and how enlight-ened by the divine thought, being lead by theloving wisdom and under the strength and theimpulse of the Holy Spirit Himself in each andeveryone of the moments of Her existence,even in the most difficult, dramatic, dark andeven confused...!

But the Mother Church is unknown in theprofound depth and intrinsic profundity of Herreality by the majority of men and even bymany of Her children…:

All men, congregated by the Holy Spirit inJesus Christ, the Only Begotten Son of the onlytrue God, through Mary’s universal Motherhood,living the life of the Divine Family in home in-timacy and fulfilling the will of the Father, thatwe may be one as He, the Son and the HolySpirit are one: this is the essential and univer-sal reality that Christ gave to His spouse, theChurch, summarized and held in the preciousamphora, replete and saturated with Divinity ofthis Holy Mother.

Who was founded by Christ, the Messiah an-nounced from the beginning of times, promisedto Abraham, “Father of all believers”8 and to hisdescendants forever, and prophesied by the

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9 Cfr. Is 7, 14. 10 Ez 37, 25. 27.8 Rom 4, 16c.


with the perfect possession of creation, will itbe satiated.

Man is the great wonder of creation, the kingof all of it, the possessor of all its richness, ina perfect and finished possession. He is createdto possess, which is to dominate by means ofthe gifts of the Holy Spirit; and until he doesnot fill all his demands, he is not happy, be-cause one cannot be happy needing more thanwhat one possesses.

Our capacity to possess creation is as greatas all of it. And that is why, only to the extentthat we go about discovering, knowing, pos-sessing and penetrating it –since to penetrate isto possess the science, in loving wisdom, ofcreation itself, brought about according to theimage of the perfections and attributes of theinfinite Being–; will we be happy.

Our need to possess things, is not only tohave them, but to have them understood, pen-etrated, intuited and encompassed, so that wemay be able to give them their true and au-thentic meaning; and all that with the certaintyof not being able to lose them. In this consistsour happiness in relation to created things.

God made us body and soul. With the bodywe live by the material senses, and with the soul,by the spiritual ones; and to the extent that werealize our double spiritual and corporal facet,under the direction and balance of the spirit withthe possession of all things, will we satiate infullness our capacities and will we be happy.

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printing itself into my soul, for the clarificationof all that You ask me to manifest every timethat You show me Your truths; which, in mymission of Echo I have to communicate, throughmy lightened songs of love to God, to Christ,to Mary and to my Mother Church–.

How clearly I see how man was created byGod in His image and likeness solely and ex-clusively to possess Him, and likewise also topossess the whole of creation, lording it as kingand dominator over all of it:

“God created man in His image; in the di-vine image; male and female He created them.God blessed them, saying: ‘Be fertile and multi-ply; fill the earth and subdue it. Have domin-ion over the fish of the sea, the birds of the air,and all the living’.”11

God made man body and soul; thereforewith capacities for unsuspected plenitudes. Somuch so that, in his spiritual part he is onlyable to satiate himself with the possession ofthe Infinite One Himself, lived and shared withHim in family intimacy:

“See what love the Father has bestowed onus that we may be called the children of God.Yet so we are… Beloved, we are God’s childrennow; what we shall be has not yet been revealed.We do know that when it is revealed we shallbe like Him, for we shall see Him as He is.”12

And, in his human part the rational creaturealso has such demand for fullness that, only

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11 Gn 1, 27-28. 12 1 Jn 3, 1-2.


fluence of the divine thought; and only thuswill we be happy, since happiness consists inhaving full all the demands imposed by theCreator on our being.

Happiness is the fulfilment of all the de-mands of our capacities. When man has cometo possess God and all things according to God,then, and only then, is happy.

And man, created by the Infinite One withdemands to be, to possess, for fullness, for pleni-tude, for happiness and for life, is torn off. Be-cause, for not living in the true approach to hisperfection, he is empty, disordered, bitter and,most of the time, in a total imbalance; since hewill attain happiness only to the extent that hegives meaning to his existence as it is, accord-ing to the mind of Him who created him.

But man, who is body and soul, most of thetime has become confused. He lives for ma-terial things, seeks the solution of all the prob-lems through the senses, he wants to fill his ex-istence in an irrational manner; and then, whenhe has lost his true meaning and the reason forbeing, he has lost happiness.

Thus, created for the light, he walks in thedark and “in darkness and shadows of death”;made for love, he lives by hatred; with an al-most infinite need for justice and truth, he is inconfusion; needing and longing for peace –thatis found only in the balance of the plans ofGod fulfilled upon us–, he lives in the licen-tiousness of the discord that takes peace away,

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If we don’t live by the spirit, we are abnor-mal men, who do not come to be the total com-plement of what we are; since man’s soulmoans, like the thirsty deer, for the cooling wa-ters of happiness, that only in the possessionof God’s joy will be satiated when contemplat-ing Him in the light of His countenance13.

God is the infinite, perfect and eternal Spirit,thus invisible for our fleshly eyes, capable ofgrasping only corporeal things. Therefore, if Iwant to know God, I do not have to try to hu-manize Him, who is only spirit, but to spiritu-alise myself who am spirit and flesh.

God became Man, in order that man mightunderstand Him through His Humanity; butman dwelt solely on the latter and that is whyhe didn’t know Him:

“If I tell you about earthly things and youdo not believe, how will you believe if I tellyou about Heavenly things?”14 “…The lightcame into the world, but people preferred dark-ness to light, because their works were evil.”15

Also the corporal senses are hungry in theneed for the complete possession of creationthat the Eternal made for the praise of His glo-ry and for the joy of man to whom it is sub-ject for His possession.

But, only under the balancing force of thespirit and its direction, will we be capable ofliving in perfection the totality of our being, bymeans of our acting under the light and the in-

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13 Cfr. Ps 16, 15. 14 Jn 3, 12. 15 Jn 3, 19.


ened with power through His Spirit in the in-ner self, and that Christ may dwell in your heartsthrough faith; that you, rooted and grounded inlove, may have strength to comprehend with allthe holy ones what is the breadth and lengthand height and depth, and to know the love ofChrist that surpasses knowledge, so that youmay be filled with all the fullness of God.”16

The original sin warped our mind, and withthat we are confused and we live confused, notknowing how we have to live nor how we haveto act, and we even confuse everybody else.

To restore us and to give us our true mean-ing, “God became Man and dwelt among us.”17

Therefore the Church, which is the prolonga-tion in perfect and finished perpetuation of Christas Head of His Mystical Body, living among menby the mystery of His Incarnation, life, death andglorious resurrection; is the one that has to di-rect us, guide us and form us, under the burn-ing light and full of loving infinite wisdom of theHoly Spirit, in our true personality;

brimming us all with the happiness of theinfinite life that She possesses and holds in Herbosom, to communicate it to us, in Her re-deeming mission, by means of the Sacramentsand all the gifts, fruits and charisms that God,ever from the day of Pentecost, poured down

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it brings us to the fight among one another, andto our own destruction.

And in this situation of defeat, he seeks thesolution of the problem only by means of thematerial capacities, forgetting that he is bodyand soul; and, therefore, that only living andmaking all that surround him live in the per-fect and finished complement of what he is,will he be able to give meaning to himself andto everybody else.

A man who only lives by the spirit, wouldnot be a perfect man; and even less he wholives by material things alone. The perfectionof his being consists in living what he is andhow he is it, filling himself and the others inthe innate capacities that he possesses.

That is why, when he does not live the wayhe is, he is disconcerted and is disconcertingall who surround him; and only when he getsto center himself on the perfect balance of hisbeing inward and his acting outwards, will hegive the true meaning and the reason for be-ing to his existence.

God created us to live with Him in familyintimacy, and so that, when he lives in familywith Him, we might live among us in familyalso, in a reunion of charity, of justice, of love,of peace and of joy, that provides us with theperfect concord of our being and our acting.

“For this reason I kneel before the Father,from whom every family in Heaven and onearth is named, that He may grant you in ac-cord with the riches of His glory to be strength-

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16 Eph 3, 14-19. 17 Cfr. Jn 1, 14.


The Church is having a party, because Shehas within Herself the eternal Happiness tomake all men happy, uniting them in God andamong themselves, and giving them throughChrist, Her divine and royal Head, crowned withtruth, with justice, with love and with peace, thepossession in common of all the goods that Godgave man for his possession in perfection.

The Church is the congregation and reunionof men of all times with God and with one an-other, eternally.

A union that, in the image of the subsistent,infinite and coeternal Being in His familial in-tercommunication of trinitarian life, begins inthe divine mind, in the eternal designs of Godfor us, by the impulse of the Holy Spirit;

a union that is realized in time by the willof the Father, since, by and in the love of theHoly Spirit, the Word became Man and dweltamong us;

a union that is continued, in our pilgrimage,by means of the Holy Spirit; and is perpetuat-ed eternally in Heaven by means of the HolySpirit Himself.

God lives in familial communion of eternalunity, so tight, that He is only one Life, oneBeing, one eternal and infinite Subsistence; somuch one, so much one! that, due to the mostunique perfection of His reality, He is activity oftrinitarian life, lived by the three divine Personsin one sole immutable act of being in home in-tercommunication;

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over Her so that She might be able to brim hu-manity, as the Universal Mother of all men.

The Church is the one charged by God withgiving man’s whole living its true meaning. It isShe the one who, with Christ “the way, the truthand the life,”18 in the light of the Holy Spirit, hasto enlighten us; and, in the love of this sameSpirit, to love all, giving them the true happi-ness that only She possesses by God’s will.

Man has only one meaning and one essen-tial reason for being: to possess God. For hewas created by Him, in order to begin to liveon His joy and to dominate the whole creation,since God Himself appointed him its king fromthe beginning.

And as the Church is the one Who has re-ceived by Christ the gift of the true divine andhuman interpretation, She is the one Who hasto give each thing its meaning, and to man thetrue criterion over each one of them.

When God made us possessors of His divinelife and dominators of creation, by the gift ofwisdom we fill our capacities for possessionwith relation to God Himself; and by the giftof science we are gradually possessing the crea-tion, we are gradually possessing it within usand are achieving happiness. And through therest of the gifts we are gradually accomplish-ing our true balance; which fill us with the fruitsthat the Holy Spirit communicates to us in HisChurch: charity, spiritual joy, peace…

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18 Cfr. Jn 14, 6.


have turned back, you must strengthen yourbrothers.”20

Being they able to say with the Apostle inthe full sense of the word: “Yet I live, no longerI, but Christ lives in me” and “Him crucified”21;

fulfilling the glorious, missionary and uni-versal mission that Christ Himself entrusted tothem when He sent them forth to the entireworld to proclaim the Gospel:

“As you sent Me into the world, so I sendthem into the world. And I consecrate Myself forthem, so that they also may be consecrated intruth”. “Whoever receives you receives Me, andwhoever receives Me receives the One who sentMe”. “Whoever rejects you rejects Me. And who-ever rejects Me rejects the One who sent Me.”22

The Church is for all and for each one; andShe needs to brim with Divinity each and allas if he were the only one, giving them theirsupernatural and human meaning. For thatJesus Christ remained in Her and gives Himselfto us through the Liturgy, specially in theEucharist, to be all things to each and all men,giving Himself at the same time and in the sameway in nourishment to all and to each one…

“Whoever eats My Flesh and drinks My Bloodhas eternal life, and I will raise him on the lastday. For My Flesh is true food, and My Bloodis true drink. Whoever eats My Flesh and drinksMy Blood remains in Me and I in him.”23

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being the Holy Spirit the one who unites theFather and the Son in the eternal embrace ofHis infinite charity, and, therefore, the unifierin God’s life, and of men on earth through theChurch.

The Church is a mystery of unity, of life;congregating men in the union of the DivineFamily; trinitarian Family that is so much unionthat, owing to the perfection of His divine na-ture, is one sole Being: the subsistent, coeter-nal, infinite and trinitarian Being.

The Church is one in the union of the HolySpirit, and that is why She has to be one in life,one in criterion, one in doctrine, one in experi-ence, one in mission and one in communica-tion of goods and in the possession thereof.

And in order that She may be one in God’sunity, the Holy Spirit stayed with the Pope andthe Bishops who, united to the Pope accordingto the divine mind manifested by the Only Begot-ten Son of the Father, have His same feeling andproclaim the unity of the Church in Her truth withall Her truth, in Her life, mission and tragedy.

“I will ask the Father, and He will give youanother Advocate to be with you always… Butwhen He comes, the Spirit of truth, He willguide you to all truth.”19

“Simon, Simon, behold Satan has demandedto sift all of you like wheat, but I have prayedthat your own faith may not fail; and once you

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20 Lk 22, 31-32. 21 Gal 2, 20; 1 Cor 2, 2.22 Jn 17, 18-19; Mt 10, 40; Lk 10, 16. 23 Jn 6, 54-56.

19 Jn 14, 16; 16, 13.


Eternity in the jubilation of His infinite and eter-nal joy in the glorious light of the Blessed…

The Holy Spirit is the Love who, in theChurch’s bosom, unites us to the Father and tothe Son, and who, when uniting us with theFather and with the Son, unites all men amongthemselves: “Righteous Father… I made knownto them Your name… that the love with whichYou loved Me may be in them and I in them.”25

What a great mission is that of the Holy Spiritin the life of God, who being Himself God, Heis the union that, by the perfection of His eter-nal being, as a divine Person keeps the divinePersons embraced in the unity of Their lives!

And it is the Holy Spirit, due to His divinepersonality, the one who manifests and makesus live, in the Church’s bosom, the unity and inthe unity of the Divine Family Itself, with Godand among us.

That is why, the greater the union, the greaterthe perfection, the greater the happiness, thegreater the communication with God and withthe others…

And the Church, who is the repository of allthe gifts received from the Most High, over-flowing with mercy on humanity, and the onecharged by Christ with giving the divine life toall men, putting us into contact with our Father,cries out, with Christ Himself, torn apart, insist-ent and lovingly:

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How rich the Church is, who is the repositoryof the divine mystery and the one charged withcommunicating it to men of all times with aFather’s heart, a Word's expression, under thelove, the breeze and the impulse of the HolySpirit…!

How rich the Church is, who has in Her bos-om the Father, the Son and the Holy Spirit liv-ing Their life of familial intercommunication forThemselves and, through the Church, living itand realizing it for us! “Just as the living Fathersent Me and I have life because of the Father,so also the one who feeds on Me will have lifebecause of Me.”24

How rich the Church is, who in Her, by Herand through Her, the Father says His Word tomen, the Word, in a romance of love, spells outto them His life in song in a saying that is doing,and the Holy Spirit congregates them so thatthey may live in home intimacy among them-selves and with the Divine Family…!

It is the Holy Spirit the one who, in the in-finite perfection of His being, keeps the Fatherand the Son united in His eternal charity in aunity of loving and infinite life; and, consequent-ly, who, when God wants to come into contactwith men, congregates us, through the Church,gathers us together and associates us in a unityof happiness with God Himself; bringing aboutthat, what God Himself has by nature, we maylive it here by grace and on the morrow of

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24 Jn 6, 57. 25 Jn 17, 26.


And later, in order to spread and to distributeeven more that life, being able to reach every-body more easily, since men are many, the pari-shes were formed. Which have the mission ofhelping their Bishop communicate the tight andmost rich unity that the Holy Spirit wants to makeus live, in Himself, with the Father and the Son.

The diocese is the portion that each Bishophas in order to give the life of God to men; toeach and everyone; in such fullness, that all ofthe Church’s richness is for each and everyone.

A perfect diocese has to try to attend to thespiritual and material needs of the men whomake it up, and for this it counts on priests andlay people of all classes and conditions.

All have to live the life of God in the unityof the Holy Spirit; but not all have to do thesame thing, nor in the same circumstances,manners and ways; but rather, within the sameChurch, diocese or parish, each living and vivi-fying member of Christ’s Mystical Body pos-sesses his specific gift given by God, by meansof which he must exercise his particular min-istry; but each and everyone with the same ob-ligation and responsibility, according to his ownvocation, fulfilling his mission in the bosom ofthis Holy Mother in relation to God and to men.

The Bishop, as Shepherd of the diocesan com-munity, is the person responsible for running allof it, relying on his priests to carry out all that isentrusted to him. Who, in close contact with the

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“That they may all be one, as You, Father,are in Me and I in You, that they also may bein us, that the world may believe that You sentMe. And I have given them the glory You gaveMe, so that they may be one, as we are one, Iin them and You in Me, that they may bebrought to perfection as one, that the worldmay know that You sent Me, and that You lovedthem even as You loved Me”26;

that God's will be done that we all live, unit-ed in the intimacy of the Divine Family, theunity of His being, and through the Holy Spiritwe may be happy in God’s joy:

“Father, I wish that where I am those– whoYou have given to Me– also may be with Me,that they may see My glory that You gave Me,because You loved Me before the foundationof the world.”27

The Church is one. And in order to distributethe tight unity of Her life and to reach each andeveryone, She dispersed Herself, not in thought,not in life, not in criterion, but in the apostolicmission, to spread throughout the whole world.

And when the Apostles dispersed, to spreadand manifest and make live the unity of the lifeof the Church, the Christian communities wereformed, the first dioceses, under the paternalprotection and the guide of one of the Succes-sors of the Apostles.

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26 Jn 17, 21-23. 27 Jn 17, 24.


They have to work all at one, but each ful-filling his mission, according to the peculiar giftreceived from the Holy Spirit; setting as essen-tial and, therefore, principal end, the knowl-edge of God and of His mysteries that the mostrich dogma of the Mother Church contains.

But without ever forgetting that this has tolead, as the fruit of the contact with God –whois charity, who is union, who is holiness– tofeel impelled by the Holy Spirit, unifier in thedivine and human life, to concern ourselves ac-tively with the supernatural and human prob-lems of all and each one of the members ofthe Church;

until achieving as perfectly as possible thatwe be one as God is one, in communion ofspiritual and material goods, but without eachone neglecting his particular task.

And as we know that God’s goods are dis-tributed among all for the common benefit ofthe Holy People, so the community, replete withgoods, has to try to reach all the spiritual andmaterial needs, through the priests, the conse-crated persons and the laity; each one fulfillingthe vocation that he has within the ChurchHerself.

Each member in the Mystical Body possesseshis own gift, given by God, to exercise his spe-cific ministry.

“There are different kinds of spiritual gifts butthe same Spirit; there are different forms of ser-vice but the same Lord; there are different work-ings but the same God who produces all of them

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parishioners of their parishes, have to form them,making them take true conscience of theirChristian religion, so that each one of them, ac-cording to the gift received, may exercise it forGod’s glory in the service to the others.

The priest is in the Church the one chargedby God with distributing, through the Sacramentsand the preaching of the word, the divine gifts,as well as to make responsible each one of thechristians who surround him, in his apostolicwork. He being the man called to live for thethings of God, since Jesus chose them with eter-nal predilection “that they might be with Himand He might send them forth to preach.”

“Then he opened their minds to understandthe scriptures. And He said to them: ‘Thus it iswritten that the Messiah would suffer and risefrom the dead on the third day and that repent-ance, for the forgiveness of sins, would be preach-ed in His name to all the nations, beginning fromJerusalem. You are witnesses of these things’.”28

By means of the dioceses and the parishes,the Church is gradually reaching all men; andin order to fulfill Her mission, they have to bea perfect expression of all Christ’s life and feel-ing, as members of His Mystical Body. That iswhy a diocese and a perfect parish is the onethat lives more fully and adaptedly in its mem-bers a complete unity of life, of mission, of cri-terion and of work.

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28 Lk 24, 45-48.


and to manifest for the benefit of all the mem-bers of the Mystical Body of Christ.

As these needs are many, many are and veryabundant, also, very rich and very beautiful, thefoundations raised in the Church under the lightof the divine motion, for the community exerciseof the charity that makes us one in the Holy Spirit;

by the impulse of the grace that falls onthose chosen by God and inspired by the HolySpirit Himself, like a divine dart in the depthof the spirit, illuminating them in His light andburning them in His fire. […]

Therefore each one of those foundationswhich the Holy Spirit directly inspires –and notmoved by the thought of men–, brimming themwith the gifts and fruits of their particular charis-ma, to fill the lacunas that the deficiencies ofmany left in the Church when they did not ful-fill Her end; it is like a luminous ray of the out-pour of the divine chest in torrents of love fullof compassion for and mercy on man, for themanifestation of the splendour of the glory ofYahweh, the fulfilment in expansion and in full-ness of His eternal designs, for the fitting ofmen into the divine plans, and the perfectionand the sanctification of souls.

And I say “those foundations that the HolySpirit directly inspires”, because throughout alltimes there have arisen in the Church founda-tions with strange manners and doctrines; alsoas though “apparitions” of diverse ways, some-

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in everyone. To each individual the manifesta-tion of the Spirit is given for common benefit.”29

And if, for lack of authentic training, super-natural criterion, or responsibility, each one didnot make his own gift function in participatingcommon union with the others, according tothe divine plans, he would have disappointedGod, the Church, and with Her all men and hisown soul.

And thus, each member exercising his min-istry, and setting as his task the particular orprivate good for the service of the community;in the community exercise between priests,consecrated souls and laity, it is possible toreach everyone without exception, in apostolicirradiation, extension and spiritual action, and,consequently, in extension and action of char-ity and social or community justice.

And in the passing of the centuries, in orderto help the Church cover Her apostolic needsand manifest more abundantly Her richness, Herlife and Her mission, making Her more expan-sive, and bring Her to all men, brimming themwith Her apostolic and missionary task;

God raises Founders, who emerge moved,under the charity and the impulse of the HolySpirit, by the spiritual and material needs ofeach time and all that the christian People, ful-filling the commandment of love, needs to live

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29 1 Cor 12, 4-7.


your midst, not by constraint but willingly, asGod would have it, not for shameful profit buteagerly. Do not lord it over those assigned toyou, but be examples to the flock. And whenthe chief Shepherd is revealed, you will receivethe unfading crown of glory.”32

Also God always willed, in His loving andinfinite design, in the life of the Church withHer apostolic and missionary mission, to havebefore Him souls that, totally dedicated to con-templation, would live praying “between theporch and the altar”33 and would offer the im-molation of their lives in the daily sacrifice forthe praise of the divine glory and, through themystery of the communion of the saints, for thevitalization of the People of God;

exercising their peculiar priesthood, likeMary, who, according to the words of Jesus toMartha, “Mary has chosen the better part”34; andlike Saint John in the Last Supper who, reclinedupon the chest of the Divine Teacher, penetra-ted into the profundity of God’s hidden and se-cret mysteries35 –since “he who leans on Christ’schest becomes a preacher of divine things”36–;

thus fulfilling, under the impulse of the HolySpirit, their apostolic, universal and missionarymission.

And also all those called directly to the apos-tolic life, have to live and to work always under

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times so doubtful and even confused, that, eventhough attracting the multitudes, they have doneand continue to do so much damage to the HolyMother Church; confusing the souls with theirdiversity of strange ways that, for not being fromGod, they disturb and sometimes even ridiculethe glorious, majestic, splendorous, divine anddivinizing mission of this Holy Mother, whowalks through the exile, as the Israelites acrossthe desert, under the light and the protection ofthe shadow of the Almighty.

Being the Successors of the Apostles thosewho have to discern and to separate the goodfrom the evil spirit separating the wheat fromthe tares; with the firmness, the success and thecertainty that the Holy Spirit gives to those whoare chosen and led by Him “with mighty handand outstretched arm.”30

“It is the decision of the Holy Spirit and ofus not to place on you any burden beyondthese necessities.”31

Therefore one must take good care of theflock entrusted by God to each one; since theFather of lights, when returning from the wed-ding, will call us to strict account for the giftsand talents received:

“So I exhort the presbyters among you, as afellow presbyter and witness to the sufferingsof Christ and one who has a share in the glo-ry to be revealed. Tend the flock of God in

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32 1 Pt 5, 1-4.33 Jl 2, 17.34 Lk 10, 42.

35 Cfr. Eph 3, 9.36 Evagrius of Pontus.

30 Ps 136, 12. 31 Acts 15, 28.


The failure to carry out this according to thedivine plan, being a terrible deformation and alack of charity, that is equivalent to a lack ofpossession of the Holy Spirit in our lives; whois the one that illuminates, enlightens, impelsand unites all in the perfect fulfilment of thedivine plans.

That is why, the diocese, the parish and thereligious institutions, all have to promote thedistribution, as much adaptably as possible, ofspiritual and material goods, according to thecollective and particular needs of their members.

Trying in that way to make all happy, fillingthem with the spiritual and material abundanceof the House of the Heavenly Father, and bring-ing them into the intimate contact with God andof the ones with the others, which will never beaccomplished other than in a unity of charity injust distribution of spiritual and material goods:

“If someone who has worldly means sees abrother in need and refuses him compassion,how can the love of God remain in him?Children, let us love not in word or speech butin deed and truth.”38

Each member of Christ’s Mystical Body hashis particular mission, given by Christ, in thebosom of the Mother Church, in the diocese,in the parish, and in everything that the HolySpirit, for the benefit of the New People of God,in the passing of the times gradually inspiresand promotes according to the circumstances

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the outflow of the intimate and prolonged con-tact with God, who makes us live our divine fil-iation being faithful witnesses to Jesus Christ inthe midst of the world through the life and theword, according to the petition of Jesus: “I donot ask that You take them out of the world butthat You keep them from the evil one.”37 […]

If we all try in the bosom of the Holy MotherChurch, as living and vivifying members ofChrist’s Mystical Body, to exercise our peculiarpriesthood according to one’s own charisma andthe gift received from on High –but always inunion and adherence to the Pope and to the oth-er Successors of the Apostles–, seeking primari-ly God’s glory and the service of others; so manydeformations would not take place as there arein the bosom of the Holy Mother Church: somekeeping out of what they have to do, othersdoing what does not concern them, and the ma-jority suffering the consequences of our lack offormation, adaptation and christian responsibility.

Because, as God gives His life to all and toeach one, so that they may live it in union inHim and with Him and, as a consequence, inand with the others, He also gave us the earthso that each and everyone of us might possessit; rejoicing in the happiness that the enjoymentof the goods, given by the infinite and coeter-nal Creator, meant for all of us and with whichHe provides us.

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37 Jn 17, 15. 38 1 Jn 3, 17-18.


“I came so that they might have life and haveit more abundantly. Now this is eternal life, thatthey should know You, the only true God, andthe one whom You sent, Jesus Christ.”40

Let us not believe that the lay person doesnot need to know God, to live Him and to com-municate Him. He, within the Church, has amystical and universal priesthood, capable ofreaching all men of all times by means of hispriestly posture “between the porch and the al-tar,” receiving the Infinite and communicatingHim, being a witness in the midst of the worldthrough his life and his word, as a living andvivifying member of the Mystical Body and afaithful witness to Jesus Christ, who in His great-est manifestation of love exclaimed: “No one hasgreater love than this, to lay down one’s life forone’s friends.”41

Being in turn the lay person the one calledby God, inside the Church’s bosom, to exer-cise, likewise, a ministry that brims men withthe goods which, for the material needs, Godplaced in the whole creation.

The lay person has to accept responsibilityactively, trying as far as he can, to fulfil his min-istry in relation to the creation; working in or-der that to each one be given all that he needsto comfortably cover his needs, in the perfectdistribution of the earth’s goods.

The lay person inside the Church’s bosom,owing to his mystical priesthood, has to live be-

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of each moment, under the approval and theguide of the Successors of the Apostles.

And as the lay person is not called by Godto realize the Sacrifice of the Altar, to forgivesins, to distribute the Sacraments…, neither isthe priest, due to his specific vocation, the onecalled to get directly into the social issues; eventhough indeed to form the lay people and toimpel them so that they may assume respon-sibility and solve with supernatural outlook anddivine criterion those social issues within theirparish, within the diocese, within their com-munity and in the Church; making it extensivethrough Her to the whole world.

“The Twelve called together the communityof the disciples and said, ‘It is not right for usto neglect the word of God to serve at table.Brothers, select from among you seven repu-table men, filled with the Spirit and wisdom,whom we shall appoint to this task, whereaswe shall devote ourselves to prayer and to theministry of the word’.”39

The role of the lay person in the Church isso important, that, without him, She would notfully and expansively fulfill Her mission, ac-cording to the divine mind.

Like the priest, the Christian has to live infamily relation with God, knowing the secrets ofthe Father, by means of the reception of theEternal One through the Sacraments and throughhis silent times of prayer:

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39 Acts 6, 2-4. 40 Jn 10, 10; 17, 3. 41 Jn 15, 13.


Fulfilling his mission the lay person as well asthe priest, the Church –through the dioceses, theparishes and all those forms or ways of living theperfection of one’s own status that the Holy Spiritawakens within the Christian People– would bein this way the ideal that Christ has desired inHis divine mind when He founded Her.

But many of those who have to rule theChristian People have confused their ways, theydon’t live on the Infinite, they don’t like to pray,they know not of unity, of divine life, they knownot of the true charity of the Holy Spirit, andtherefore of God’s will in His Church: “Many areinvited, but few are chosen.”44

And they live therewith confused and con-fuse those who are entrusted to them not giv-ing them the authentic christian direction of in-dividual and communitarian responsibility.

Therefore, sometimes, disorder, confusionand the bewilderment enshroud those who sur-round us.

There are divers classes of disoriented shep-herds, even among the Successors of the Apostles:

Some who live without being aware of thegreat responsibility they have, not only withGod, but also with the others; so that they mayknow how to give each Christian who is en-trusted to them the supernatural criterion forthe spiritual and temporary problems, fulfillingthe mission for which they were anointed.

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fore God and before men, being a torch thatilluminates with his life, and ignites with hisword the fire of Christ in the heart of men: “Ihave come to set the earth on fire, and how Iwish it were already blazing!”42;

and also actively exercising a priesthoodof justice, of peace and of love, the only wayto fulfil the mission that the Lord has en-trusted to him, by the fulfilment of duty ac-cording to his own profession and status, andin the place or circumstance in which he findshimself.

And thus, living in communication with Godand with men and being and becoming one inGod’s Bosom and from God’s Bosom with GodHimself and with others, he is a living and vivi-fying witness to the Church in the midst of theworld.

The lay person must also contribute in theChurch his points of view, his apostolic sugges-tions; but submitting himself with supernaturaloutlook to those who directly represent God.

Who, in turn, have to try to know the di-vine thought in order to communicate it tothem, to form them and to lead them accord-ing to the eternal designs, with the mission andthe responsibility to study the gifts of God inthem, in order to take advantage of the goodspirit in favour of others and to reject what isdoubtful or harmful. “Whoever is not with Meis against Me, and whoever does not gatherwith Me scatters.”43

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42 Lk 12, 49. 43 Lk 11, 23.44 Mt 22, 14.


Heavenly Jerusalem, “according to His promiseto our fathers, to Abraham and to His descend-ants forever,”48 has become disfigured and evenconsiderably diminished. […]

With that, the heart of man, created by Godto possess Him and, therefore, with demands ofgreatness, fullness and expansion, experiencesitself disappointed at the pitiful example that givehim those priests, responsible for giving themthe true, wide and universal sense of Christianity.

That is why, sometimes, Christians undertheir pastoral care live as though hardened re-garding the problems of others, and are un-concerned about them; coming to consider asnormal that their brethren live in destitution andnearly die of hunger, while others, like the richfeaster, squander in abundance.

Being this a great damage for Mother Churchwhom, remaining disfigured, we make Her to ap-pear to others as something strange and selfish.

There are other priests who seem to live onlyfor their personal benefit, using almost all theircapacities in seeking the first places and in accu-mulating the greatest possible number of posi-tions with their ensuing economic remunerations;preferring in this way their personal advantageand human glory to God’s glory and the goodof souls. Poor them! since “for everyone who ex-alts himself will be humbled, but the one whohumbles himself will be exalted.”49

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The faithful in contact with these priests, aredisoriented in the midst of a world that asksand demands of them the true orientation tosolve all sorts of problems; and because theydo not understand it, they form a mistaken no-tion of Christianity and of holiness itself, forthey think that, only in separation and escapefrom men, can one find God.

Getting to the point of considering the per-fection or holiness that Christ demands of us –“sobe perfect, just as your Heavenly Father is per-fect”45– as something strange, even inadequateto live it in the world, believing that Christianperfection is only for some who feel called tothat sort of life; renouncing, therewith, the com-plete fullness of God’s plans on their own soulsand, therefore, their only, essential, authenticand true reason for being;

forgetting that we are God’s People, “a cho-sen race, a royal priesthood, a holy nation, aPeople of His own, so that you may announcethe praises of Him who called you out of dark-ness into His wonderful light,”46 that we haveto live in the midst of the world being livingtemples of God and the dwelling of the MostHigh: “Whoever loves Me will keep My word,and My Father will love him, and We will cometo him and make Our dwelling with him.”47

Faced with that, the lay people become merepassive spectators inside God’s Holy People;wherewith the universal, apostolic and mostrich action, of Mother Church, the New and

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45 Mt 5, 48. 46 1 Pt 2, 9 47 Jn 14, 23. 48 Lk 1, 55; cfr. Rom 4, 16. 49 Lk 14, 11.


knowing Him, without knowing well the divinecriteria and, therefore, without assimilating thelife of the Church, abandoning their peculiarmission for lack of supernatural outlook, dedi-cate themselves almost exclusively to the tem-porary issues; usurping from the lay people thebeautiful responsibility that God entrusted tothem in the Church’s bosom.

They directly promote, losing the true mean-ing of their vocation, all the economic, social,political, etc. issues;

sometimes putting all who surround them inupset and discomfort, in an almost total un-concern about God, and making man, createdfor the Infinite One, into a completely humanbeing; forgetting that the fundamental and es-sential purpose of his existence is to live onGod and to glorify Him; who created us onlyand exclusively so that we might possess Himfulfilling all the demands and capacities of ourheart thirsty for God: “As the deer longs forstreams of water, so my soul longs for You, OGod,”51 who owing to the excellence of His per-fection, when we know Him, makes us breakinto an eternal Holy in most vehement need tolove Him, to adore Him and to glorify Him.

But most of the times the rational creature,deeply involved in earthly things, marginalizesGod and even despises Him, without recognizingthat one must give “to Caesar what belongs toCaesar and to God what belongs to God”52; pre-

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These are the mercenary shepherds whotend themselves, even though they appear,many of the times, to feel great zeal for soulsand for the Holy Mother Church.

“Woe to the shepherds of Israel who havebeen pasturing themselves! Should not shep-herds, rather, pasture sheep? You have fed offtheir milk, worn their wool, and slaughtered thefatlings, but the sheep you have not pastured.You did not strengthen the weak nor heal thesick nor bind up the injured. You did not bringback the strayed nor seek the lost, but you lord-ed it over them harshly and brutally. So theywere scattered for lack of a shepherd, and be-came food for all the wild beasts.”50

Unfortunately the damage that throughout alltimes these shepherds have done to the Spouseof Christ, the immaculate and without blemishLamb, is incalculable. For men, who in their ma-jority live only for earth’s goods, are not capableto see in them the greatness of the priestlySacrament which constitutes them ministers ofGod, distributors of His sacred gifts, intercessorsbefore God’s infinite Holiness and servants oftheir brethren and of the Lord, to whom volun-tarily and freely they consecrated themselves toseek His glory and the extension of His Kingdom.

While other priests, also disoriented, withoutliving in communication with God, without

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50 Ez 34, 2-5. 51 Ps 42, 2. 52 Mk 12, 17.


comes dangerous to the Church Herself; evengetting to the point in his confusion of slappingthe very Mother of whom he was born, who sus-tains him and the one who will bring him to re-joice eternally, if he finally dies in the state ofgrace, of the great blissfulness with which thebeing Catholic, Apostolic Church, built on therock of Peter, provides us together with the pos-session of the Immense Being.

These poor priests present to those who fol-low them a Church completely earthly and world-ly-minded; getting to the point in their lack ofsupernatural outlook and foolishness, of search-ing carefully and manifesting the defects which,throughout the passing of times, the multitude ofthe children of the Church, for not knowing Her,we have expressed in Her face, overflowing withdivine beauty and holiness, where God reflectsHimself like in mirror without blemish.

And therewith this they confuse and drag themasses that, together with him, rebel against theChurch, represented especially in the Successorof Saint Peter and in the other Successors of theApostles.

“If the world hates you, realize that it hatedMe first. If you belonged to the world, theworld would love its own; but because you donot belong to the world, and I have chosen youout of the world, the world hates you.”55

“When you were younger, you used to dressyourself and go where you wanted; but when

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ferring the human rights to the divine right ofHim who is “King of kings and Lord of thosewho dominate”53 and has in Himself His coeter-nal subsistence and His infinite self-sufficiency;and to whom alone one owes all honor and glo-ry with His Only Begotten Son, Jesus Christ, be-fore whom “every knee should bend, of those inHeaven and on earth and under the earth, andevery tongue confess that Jesus Christ is Lord, tothe glory of God the Father.”54

Therefore when they put human things abovethe divine, the faithful become disoriented withthe danger of confusing others and even drag-ging the masses and separating them from God;for man is spirit and flesh and, therefore, has tolive his double facet in order to fulfil the com-plete and finished perfection of his reality.

But since the life of the spirit is mystery andit is only perceived by those who with sincereheart, simple spirit and open soul, seek God;man, who normally lives by the senses, beforethat plan of human renovation, feels attracted;coming to forget, even to postpone and evento despise, in his unconscientiousness and lackof light, the most intimate, profound and sacredriches of the spirit, losing his true meaning andhis reason for being.

And as the former priest, of whom I spokeabove, confused the souls and disfigured thebeautiful and shining face of Mother Churchthrough his pitiful spiritual life, this latter one be-

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53 Rev 19, 16 54 Phil 2, 10-11. 55 Jn 15, 18-19.


Jesus said to him in reply, ‘Blessed are you,Simon son of Jonah. For flesh and blood has notrevealed this to you, but My Heavenly Father.

And so I say to you, you are Peter, and uponthis rock I will build My church, and the gatesof the netherworld shall not prevail against it’.”60

And thus the community of the whole Apos-tolic College, becomes a precious amphora re-plete with divinity, to saturate all men who withgood will may want to find the truth in all itstruth, peace and justice in true charity.

Added to all this, today, as always, there arealso in the Church members of bad will, “rav-enous wolves in sheep’s clothing”61 and tamelamb, who, “masquerades as an Angel of light”62

and incited by the evil spirits, that go aboutloose, work and plot to disperse the flock inthe gloom of the night that enshrouds them; andgo about confusing the christian People withtheir diabolic shrewdnesses and the flashes, onlyapparently luminous, but blinding, of the dark-ness of their hearts full of gloom and theircrooked performances; filtering into the Churchin the episcopates, in the priesthood, the sem-inaries, the consecrated people, and in all thosemanners and places where one tries effectivelyto work for God’s glory and the good of souls–as a repentant member of a diabolic sect mani-fested– in order to disfigure Her, making Herburst from inside.

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you grow old, you will stretch out your hands,and someone else will dress you and lead youwhere you do not want to go.”56

To these priests there is no supernatural out-look, there is no obedience; they know not ofdivine criterion, they are completely worldly-minded: “a resounding gong”57 without bearingfruits of eternal life for the souls.

And the poor fellows who fall at their con-tact become like them; taking out and careful-ly searching the defects of the Church and ofHer Shepherds.

Who have, keep and communicate the greattreasure that Christ entrusted to His Apostles;even though, as Saint Paul says, “we hold thistreasure in earthen vessels”58 whereof, at any mo-ment, some can crack or break; and in the courseof times, with their diversity of customs and per-sonal ways, may happen what the apostle SaintPaul says in his letter to the Galatians: “When Isaw that they were not on the right road in linewith the truth of the gospel, I said to Kephas infront of all, ‘If you, though a Jew, are living likea Gentile and not like a Jew, how can you com-pel the Gentiles to live like Jews?’.”59

Remaining always like the bastion and in-extinguishable light of the truth of the wordsof Jesus: “But who do you say that I am? SimonPeter said in reply, ‘You are the Messiah, theSon of the living God.’

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56 Jn 21, 18.57 1 Cor 13, 1.

58 2 Cor 4, 7.59 Gal 2, 14. 60 Mt 16, 15-18. 61 Mt 7, 15. 62 2 Cor 11, 14.


any longer, little flock, for your Father is pleasedto give you the kingdom.”68

Those, however, who obstinately rebel againstthe infinite Creator and His eternal designs, fall,as though by surprise, forever, with the speed oflightning, into the unfathomable abyss of perdi-tion, “where there will be inextinguishable fire,between wailing and grinding of teeth.”69

What a great need we have of holy shep-herds and priests who know how to give eachof us the supernatural outlook to guide the wayof life of each Christian so that we may be ableto fulfil God’s will, individually and collective-ly, in the bosom of the Church, of the diocese,of the parishes and of a diversity of communi-ties; becoming extensive to all men through theuniversal mission that Christ gave His Church,under the will of the Father and the impulseand the love of the Holy Spirit!

Since, most of the times, the consecrated peo-ple do not know how to make Christians live thetrue life in relation to God and to men, throughtheir vocation, mission and priestly posture…

And all that because they have lost the inti-mate and familiar contact with the Holy Spirit,sanctifier, illuminator and impeller of the ec-clesial life.

Since they do not live on Him, they neitherlive on the Father and on the Son; as a result,they don’t know the divine mind, they cannot

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“I know that after my departure savagewolves will come among you, and they will notspare the flock. And from your own group, menwill come forward perverting the truth to drawthe disciples away after them.”63

Therefore Jesus Himself alerted us:“Let them grow together until harvest; then

at harvest time I will say to the harvesters,‘First collect the weeds and tie them in bun-dles for burning; but gather the wheat into mybarn’.”64

The enemies of the Church plot, in the nightof the suffocating confusion that enshrouds us,full of humanism and terrible and abominableconcupiscences, all sorts of confused and diabolicmachinations, to denigrate this Holy Mother, satu-rated with holiness and sublime and divine beau-ty and, with Her, the elect of God and those whorepresent Her –“Do not touch My anointed, toMy prophets do no harm”65–; without knowingthat He who Is is strongly angry and fiery withzeal for His spouse, the Church.

While each man passes fast through the dra-matic pilgrimage of this life, in order to arriveat the end of the encounter with the Eternal,those who “washed their tunics in the Blood ofthe Only Begotten Son of God,”66 become manout of love, and “are marked in their foreheadswith the seal of God and the Lamb who takesaway the sins of the world.”67 “Do not be afraid

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63 Acts 20, 29-30. 65 Ps 105, 15. 66 Cfr. Rv 7, 14.64 Mt 13, 30. 67 Cfr. Rv 14, 1; Jn 1, 29. 68 Lk 12, 32. 69 Mk 9, 48; Mt 13, 42.


of kings,” as human because of Her members,in Her human side She is always exposed todivergences, only in what is accidental.

Therefore there are times in which the splen-dour of Her divine and divinizing reality, thebeauty of Her face, the splendidness of Herever ancient and ever new youth, the kingli-ness of Her Head and the fortitude of Her mem-bers, manifest themselves more.

And others in which, in the face of the as-phyxiating and suffocating presentation of thedeformations of many of Her children, special-ly of those who have to shepherd Her, and ofthe consecrated people;

who disfigure Her so desolatingly and terri-fyingly, disconnected from the coeternal plansof God, which overflow upon us, in an out-pouring, from the Father’s Bosom, throughChrist and in the impulse, the strength and theinfinite lulling of the Holy Spirit, under theUniversal Motherhood of Mary, Mother of thebeautiful Love, by and in the precious ampho-ra of the Holy Mother Church, replete with ho-liness and divine beauty;

She appears, like Christ in Gethsemane,prostrate on earth and tearful, breathless andstooping, according to what the Lord showedme on the 6th day of January of 1970,

presenting Her sometimes so desolate that,like Her divine and royal Head, “not even hu-man form She has,” in the face of the outrageof those who mistreat and attempt to deformHer, spitting Her in Her divine face; and, be-cause they do not know Her well, to them it is

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communicate it nor express it with the Word,and the action of the Holy Spirit Himself is prac-tically none in them.

That is why, they become braggarts, dis-turbers of the peace, and even selfish, discon-certing and disorienting the faithful, regardingthe true profound and deep reality of livingmembers of the Mystical Body of Christ, thatwe all have to live;

becoming many of them, “appointed [byJesus] that they might be with Him and Hemight send them forth to preach,” a “stumblingstone”70 and the ruin of souls; leading themthrough off the road paths with twisted feet;

disfiguring the most rich dogma of HolyMother Church, that one must manifest in lovingwisdom to all, “whether it is convenient or in-convenient”71 –“everyone who acknowledges Mebefore others I will acknowledge before MyHeavenly Father. But whoever denies Me beforeothers, I will deny before My Heavenly Father”72–under the intimacy, the impulse and the irre-sistible and uncontrollable strength of the HolySpirit, so that “the earth shall be filled with knowl-edge of the Lord, as water covers the sea.”73

Into the bosom of Holy Mother Church, andin the passing of the centuries, major and di-verse deformations have been introduced or fil-tered; since, for being as divine because ofChrist, Her royal Head, “Lord of lords and King

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70 Mk 3, 14-15; 1Pt 2, 8.71 2 Tim 4, 2.

72 Mt 10, 32-33.73 Is 11, 9.


most rich inheritance, full of the divine gifts thatChrist placed in Her bosom to fill and to brimall men with Divinity: all those who may cometo live drinking in the affluents that spring upfrom Her open side:

“Let anyone who thirsts come to Me and drinkand I will give a gift from the spring of life-givingwater.” But “they have forsaken Me, the sourceof living waters; They have dug themselves cis-terns, broken cisterns, that hold no water.”76

And to manifest all this rejuvenation of thebeautiful face of the Church, the Second VaticanCouncil arise, brimming with plenitude and wis-dom, of justice, truth and love; inspired by Godto John XXIII, “receiving –according to what hehimself manifested on the 25th of January of1959– as coming from on High, an intimatevoice of our spirit.”

The Council comes –according to the wordsof Paul VI in the opening discourse of theSecond Session, of the 29th of September of1963– for:

“The knowledge, or, if one prefers to put inanother way, the consciousness of the Church,Her reform, the restoration of unity among allChristians, and the dialogue between the Churchand the contemporary world.”

“We believe that in this Ecumenical Councilthe Spirit of truth will enkindle in the teachingbody of the Church a more radiant light and

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the same whether She be divine or human, holyor sinful; and in the madness of their stupidity,they come, despising Her, even to abandon Her.

She being, as the Lord also made me see onthe 23rd day of January of 1971, as a “fortifiedtower”! unshakable! invincible! terribly immense!above everything created! So beautiful that Shewas capable of maddening God Himself withlove because of “the beauty of Her face,”74 thespring of Her life, Her splendorous mission, Herbleeding pain and Her repletion with Divinity;sliding down from Her divine and royal Head,throughout all His Mystical Body, soaking It “likeprecious ointment on the head, running downupon the beard of Aaron, upon the collar of hisrobe.”75

Therefore there are moments of true tragedyfor the Mother Church.

The Church is supernaturally rich, holy, beau-tiful with the same holiness and divine beautythat bedecks Her and ennobles Her; one, as Godis one in His Trinity of Persons; Catholic andApostolic, who, with Her foundation upon theRock of Peter, manifests to us and gives us thedivine life; full of truth, of justice and of peace,of love and charity, of supernatural wealth, ofequality; replete, in a word, with UniversalMotherhood.

She loves all Her children equally and, there-fore, She needs to distribute to all of them Her

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74 Sg 2, 14. 75 Ps 133, 2. 76 Jn 7, 37; Rv 21, 6; Jer 2, 13.


“On gazing at the world, We are filled withimmense sadness on account of so many othercalamities, especially the atheism which pervadespart of mankind and thus disrupts the intellect-ual, moral and social order, the true notion ofwhich is gradually becoming lost to humanity.

While the light of the natural sciences shinesever more brightly, the science of God, andtherefore the true science of man as well, areincreasingly shrouded in darkness. Hence, whiletechnological progress is bringing marvellousperfection to every kind of instrument availableto man, his heart is ever more profoundly in-vaded by emptiness, sadness and despair.”

Nevertheless, children of Holy Mother Church,the Universal and Heavenly Jerusalem foundedby Christ and entrusted to the Apostles: the HolyPeople of God is wrapped in a dense and suf-focating cloud of confusion full of darknesswhich pervades us everywhere. For as Paul VI,no less, has declared, “the smoke of Satan hasfiltered itself through the cracks of the Temple ofGod.”78

Therefore in order to give men Her truemeaning and authentic orientation, the SecondVatican Council has arisen, with the great mis-sion to unravel, to warm up and to revive ourmost rich dogma, giving it to us crumbled in lov-ing wisdom; and making as though a Christian

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will inspire a more complete doctrine regard-ing the nature of the Church Herself, in such away that the Bride of Christ will, as it were,seek to see Her own image in Him, and, withan intensely burning love, strive to rediscoverHer own form, that beauty which He wishes toshine forth in His Church.”

“If, on comparing Herself with Him, theChurch should discern any shadow, any defect,in Her visage or in Her nuptial garment, whatthen should She do, spontaneously and vigor-ously? The answer is clear: reform Herself, cor-rect Herself, bring Herself back to that con-formity with the divine model which constitutesHer principal duty.” “Only after completing thistask of interior sanctification will the Church beable to show Her face to the whole world, say-ing: ‘He who sees Me, sees Christ,’ just as the di-vine Redeemer said of Himself: ‘Whoever hasseen Me has seen the Father’.”77

“There is a third task incumbent on this Coun-cil, one of the utmost spiritual gravity. It is thequestion of ‘the other Christians’… whom We donot have the joy of counting among those joinedwith Us in the bond of perfect unity in Christ:

a unity which only the Catholic Church canoffer them…, and which cannot be attained ex-cept by unity in faith, participation in the sameSacraments, and due adhesion to the one andonly authentic organism of ecclesial govern-ance…”.

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77 Jn 14, 9. 78 Paul VI, Solemnity of the Holy Peter and Paul, 1972.


Therefore the Council comes to present Hersuch as She is, so that men, when looking atHer, may see the face of God in Her;

for “strengthen the hands that are feeble,make firm the knees that are weak,”80 clarifyingthe truth in all its truth, which the Holy MotherChurch contains in Her divine and divinizingamphoras;

to revitalize and brim all men with the samedivine life that Christ brought and manifestedto us by the Father’s will, under the strengthand the impulse of the Holy Spirit.

But, as I previously indicated, when present-ing what the true life of the Church is with Herglorious and sanctifying mission, clearly appearthe deformations that most of Her children haveformed in Her bosom, with the passing of time.

And then, instead of rejoicing and unitingourselves with the Pope and the Bishops to helpthem with this authentic renewal, pride rebels–oh terrible sin whereby Lucifer, turning againstGod said to Him: “I will not serve,”81 openingwide as a consequence, the unfathomable Abyssof perdition, for him and all his followers– and,like Lucifer, men are blinded…!

and when they discover the Church loadedwith the wretchedness of Her children andstooping from so much weight, they turn againstHer, and once again they slap Her, spitting Herin Her divine face and even despising Her.

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revolution within the Church’s bosom, accordingto what my soul expressed under the light ofthe divine mind and the motion of the Holy Spiriton the 21st day of March of 1959.

And thus, presenting to the world the trueface of Mother Church, that appeared ancientand aged by our deformations and sins;

all men would come to Her bosom to live andto drink until inebriating themselves from Herplenitude of truth, of life, and of justice;

and even the separated brethren would re-turn who went away from the Father’s Housefor not knowing Her well, and disoriented theywent to other folds, “misled behind the flocksof their companions”79 due to the disfigurementand the caricature that we have made of Her.

The Council arises with the will to make theLiturgy live more profoundly and adaptably, toreach all parts, to go into all environments, toreform external accidental customs;

in a word, to rejuvenate the most beautiful,most spiritually rich and shining face of theChurch, full of the beauty and sapiental wisdomwith which Christ bedecked Her and brimmedHer the day of His eternal Wedding, depositingand perpetuating in Her all the profound mys-tery of His life, death and glorious resurrection.

So that in this way the Church may make uslive the essential mission that the Only BegottenSon of God, become Man, deposited into HerMotherly bosom.

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79 Cfr. Sg 1, 7. 80 Is 35, 3. 81 Jer 2, 20.


Some want to go too fast, while others arereluctant to accept the change of focus that theChurch needs at each moment; without adapt-ing, on both parts, to the moderate, most wiseand prudent pace of the Holy Mother Church.

Making Her move in Her journey with greatdifficulty and loneliness owing to Her determi-nation of improvement and renewal; being mis-understood by the majority of Her children,since the diversity of criteria creates confusion,full of disorder and discord: “The thoughts ofmen… they are vain,” the life of man is “likechaff which the wind drives away.”84

While the enemy rubs hands at the disorienta-tion, lack of unity and dislocation of many of themembers of Christ’s Mystical Body; the Church,in Her intentions of renewal, needs as never be-fore to be comprehended, known and loved,lived and manifested in Her infinite mystery oftruth, of justice, of peace and of love; which iscommunicated to us through the Successor ofPeter and the other Successors of the Apostleswho, in communion with him, form, perpetuatingit, the Apostolic and Episcopal College.

Many of whom receive in themselves the in-comprehension and the contempt of Christians,who, when they lose the supernatural outlook,turn against them; abandoning in this way thetrue and authentic harmony that the unity ofthe Church in the mystery of Her life, missionand tragedy demands of us; losing at the sametime the intimacy and friendship with God. […]

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They don’t want to acknowledge with hu-mility, for lack of light and love, on one hand,the supernatural richness, the beauty and themission of the Spouse of the Lamb who, afterHer dark nights of Gethsemane, speaks to uswith “Jesus Christ, and Him crucified”82;

and besides, the load that She carries onHerself for our own wretchedness, sins and re-bellions, like that of our first Parents in the earth-ly Paradise, with the unfortunate consequenceof the break of God’s eternal designs; “who cre-ated us in His image and likeness”83 solely andexclusively so that we might possess Him, fill-ing all our capacities with the possession in par-ticipation of the most glorious and most blissfulenjoyment of His same divine life, entering intothe eternal wedding of Christ with His Church.

As in all the renewals, the Church examinesHerself, and gradually studies prudently theways to bring about Her own reform which, inHer human part, She deems necessary.

And guided by the Holy Spirit, under His di-rection, prudence and balance, taking into ac-count the circumstances and mentality of allHer children; so as not to disappoint some anddisturb others, She moves on in good time,slowly and prudently, by means of the presen-tation in loving wisdom of Her most rich dog-ma, manifesting God’s will which He, throughthe Council, wants to gradually show us.

But the majority of Christians, due to theirunbalance, are disconcerted.

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82 1 Cor 2, 2. 83 Cfr. Gn 1, 26. 84 Ps 94, 11; 1, 4.


Father and the Son are one, and the ones arein the others, congregated and embraced in thelove of the Holy Spirit: […]

The divine Persons are and have one solelife, one sole being, been and possessed by eachone in Itself and in the other divine Persons, inTheir relations and through Their relations, inone immutable act of encompassment infinitelymost simple and consubstantially divine.

Therefore God is as one in His being as Heis triune in His Persons; being Themselves theones in the others and standing in being ofThemselves the ones in the others what they areand doing what they do in Their most simpleact of divine immutability.

God is a mystery of unity and He wills thatwe all be one as He Himself is one, accordingto the Words of Jesus: “So that they may all beone, as You, Father, are in Me and I in You…,so that they may be one, as We are one.

I made known to them Your name and I willmake it known, that the love with which Youloved Me may be in them and I in them.”86

For “when he comes, the Spirit of truth, hewill guide you to all truth.”87

The Divine Family wants to say Itself, in a say-ing that is to make over lovingly Its life, to men.

The Father says it to us by His consubstan-tial Word in a canticle of eternal love in theVirgin’s womb, Who “would give birth to a son,the descendant of the lineage of David, whom

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The Church is Holy, is One and is Apostolic;who, under the See of Peter, has to live and tomanifest Her authentic reality, as divine andtranscendent, as She is created and human.

She is Holy because God Himself dwells inHer, is Her Head, and communicates the mys-tery of His life, His universal mission and Hisholiness, who gives Himself to us through theSacraments and the gifts, fruits and charismasof the Holy Spirit;

impelling us to live on God and to manifestHim to men of every people, race and nation:“Go into the whole world and proclaim the gos-pel to every creature, baptizing them in thename of the Father, and of the Son, and of theHoly Spirit… Whoever believes and is baptizedwill be saved; whoever does not believe willbe condemned. And behold, I am with you al-ways, until the end of the age.”85

The Church is Holy because She is the con-gregation in reunion of all men, by Jesus Christin Mary’s womb, living Her divine filiation withthe Father and the Holy Spirit.

She is One, and has to remain one in theunity of Her members, as the image and reflec-tion of God Himself, who is one in His Trinityof Persons.

And, so that She might be one, Christ, whois Her Head, made Her His Mystical Body inthe diversity and union of Her members, as the

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85 Mk 16, 15-16; Mt 28, 19-20. 86 Jn 17, 21-22. 26. 87 Jn 16, 13.


since the Church is the congregation and thereunion of all men, through Jesus Christ, withthe Father and the Holy Spirit, in Mary’s womb,under the divine and Universal Motherhood ofthe Virgin, Mother, Queen and Lady of the Incar-nation.

The Church is a mystery of unity, since Godcreated us all that we might live on Him andwith Him, on His same life, and so that, graftedinto Christ, like the vine shoots into the grape-vine, we would live united also among us incommunication of spiritual goods, and, conse-quently, material.

Therefore the Holy Mother Church is theperennial and perpetual manifestation of thiswill of God here and later in Eternity. She is acontinuous mystery of unity of life, of criterionand of goods.

And in order that this may remain and per-petuate itself according to God's eternal designs,the Holy Spirit, who is the love and the unionof the divine Persons in the Divine Family,stayed in the Church, with Christ who continuesHis divine and redeeming mission, and with theFather who manifests His will during all times,through the Pope and the Bishops who, in com-munion with the Successor of Saint Peter, mightlive and defend the unity and the truth in all itstruth, ever ancient and ever new, that is held,perpetuated and communicated to us in andfrom the precious amphora of the Holy MotherChurch, replete and saturated with Divinity.

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She would name ‘Emmanuel, God is with us’,”88

under the loving and infinite lulling of the HolySpirit, who through the mystery of the Incar-nation, makes Her break into divine Mother-hood in such a way that the Word became Manand dwelt among us.

The Son, who is the Word of the Father inExplanation, plunges into Mary's bosom, unit-ing Himself hypostatically in eternal and indis-soluble espousal to a humanity that in Him,through Him and for Him, has been created inthe image of His infinite perfection.

And in Mary and through Mary, the will ofthe Father being fulfilled and in the love of theHoly Spirit, the human nature and the divinenature are united in the person of the Word.

In this way the union of God and Man inMary’s womb takes place, in a romance of love;by means of which the Infinite Word tells usHis life in divine and human song.

But, when the Word becomes incarnate inMary, He brings with Himself the Father andthe Holy Spirit, since the Word always dwellsin the Father's bosom and in the union of theHoly Spirit.

And the Incarnate Word gathers in Himselfthe men of all times and He brings them withHim to Mary’s womb; taking place in the Lady,in and by the mystery of the Incarnation, theunion of all men with God; beginning then, eventhough germinally, the foundation of the Church;

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88 Cfr. Mt 1, 23; cfr. Jer 33, 17.


times thinking one way and other times thinkinganother, give to the Church an unknown, de-formed, baffling and disfigured appearance. […]

Therefore it is necessary, living membersof the Mystical Body of Christ, that we unitein a unity of life, of criterion and of aposto-late. […]

Therefore all members of the Church wehave to renounce our personal ways; and eachone with his particular and own charisma, re-ceived by the will of the Father, the Word ofthe Son, under the impulse and the strength ofthe Holy Spirit, has to join the Successor of SaintPeter and our beloved Bishops; and, togetherwith them, form, in a mutual and most uniqueassistance, the great family of the children ofGod in the universal bosom of the Holy MotherChurch; endeavouring to aim at the greatestunity of criterion in the overabundance of thediversity of apostolates that may encompasseverybody and fill and brim the whole HolyPeople of God.

But let no one who feels that he is a livingand vivifying member of Christ’s mystical Bodystay out of this task. And all will be happy, theywill feel responsible and will collaborate withthe Church, fulfilling their individual and col-lective mission. […]

Therefore it is necessary that in the UniversalChurch, in each diocese, in each parish, centeror apostolic group an effort be made to solvetheir Christian problems of relation with God

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Therefore to the extent that the priests, theconsecrated people and the lay persons, fulfiltheir mission in unity of criterion and in sub-mission to those who represent the Church; tothat extent God's will shall be manifested andthe mystery of His life worked in us throughthe love of the Holy Spirit. “Where charity andlove are found, there is God.”89 […]

And the Church, who is invincible, immutable,unshakable, holy, one, perpetual, the one whopicked up the mission of the Apostles to continueit in time and to perpetuate it in Eternity; is un-known, outraged by the majority of men who,because they do not know Her well, turn againstHer, despise Her and even mistreat Her; and bymany of those same children who, when theysee the tragedy wherein She finds Herself for ourown and innumerable sins, rebel against Her.

O pride of the mind of man, you want toprefer yourself to the criterion of the Church,you want to sweep away with your haste andviolence Her peaceful, peace-making and uni-fying doctrine…!

Poor little men, and among them, sometimes,many of Her own, priests and members of theconsecrated people, who because of their littleinner life and, as a consequence, their surplus ofnaturalism, are rebelling against their own prin-ciples; blaming Mother Church, full of holiness,for a guilt that She in Herself, by Herself doesnot have, but that it is we ourselves, who some-

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89 Antiphon of the “Lord’s Supper”.


know Her such as She is, will rush to inebriatethemselves in Her eternal springs, and theflames of Yahweh will penetrate us in His eter-nal charity “Your name spoken is a spreadingperfume that is why the maidens love you.More delightful is Your love than wine!”92 unit-ing ourselves through the Pope and the Bishopswith the Divine Family, forming in them “oneflock, one Shepherd.”93

And this will be the way in which all menon earth may come to drink and to live in thegreat banquet of the Head of the Household,that is being celebrated in the bosom of the pil-grim Church; in order to reunite later, as a tri-umphant Church, all Her children in the divineand most glorious Banquet of the eternal wed-ding of Christ with His Spouse, the New andHeavenly Jerusalem; where we will live eter-nally, intoning, in union with all the Saints andthe Angels of God, the new canticle, the greatcanticle that God alone is able to sing toHimself; giving glory to the Father, glory to theSon and glory to the Holy Spirit forever andever. Amen […]

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and with men, in the diversity of gifts, charis-mas and ways of apostolate.

Let us all united, being one as God is one, aminiature People of God which nourishes, forti-fies, feeds and helps one another as a true family.

And the same way as the Divine Family, indiversity of Persons, has one sole being by theperfection of Its same divine nature;

and the same way as the Pope and theBishops have to be united in one same doc-trine, in one same spirit, in one same missionand in one common aid;

we all have to unite to them in order to beone, as God is one, and to form with Christ,through Him, and in Him, the mystery of unitythat the Church is, the Mystical Body of Christwith all its members, founded on the Rock ofPeter and sheltered under his See –“What wehave seen and heard we proclaim now to you,so that you too may have fellowship with us;for our fellowship is with the Father and withHis Son, Jesus Christ. We are writing this so thatour joy may be complete.”90– […]

And the Church will appear as She is: One,Holy, Catholic and Apostolic, united under thestaff of the Good Shepherd, who, like Christ: “Iwill lay down My life for the sheep”91;

She will appear beautiful, replete with di-vinity and appealing; so that those who may

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92 Sg 1, 2-3. 93 Jn 10, 16.90 1 Jn 1, 3-4. 91 Jn 10, 15.


as with stars replete are the Heavens,as with drops replete are the seaswhich, like pearls, overflow from Her bosom.

Work of the Church I made you inmy designs:

a mysterious mission that envelops agreat secret.”

Nostalgia are my days…,nostalgia for a pastwhich I press hard into the mystery of silence.

Love of loves, Fullness of my longings,Captivator of gifts,Bridegroom who fruitfulates my soul-Church;my children are the glories of my days,who express your praises;

those descendantsthat in promise You offered me,and that powerful peoplewhich, with You at the head, has to show You.

Legion of Christ, furious armywhich fights for the Kingdom of the

Immense One,advance, tire not, cry aloud hard!for God trusts in your victories,fulfilling the promise that in me He has placed.

Be brave, beloved son, rest not,sing the Word!

Be brave! God expects somethingfrom the fruits of your life

after the bleeding night of the exile.

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15-8-1973

LONGINGS LOADED WITH HOPE…

My days are passing with nostalgiain hours of silenced mysteries,clamouring in my yearning for plenitudesthat brim the promises of the past.

I sigh for Heaven…;in tenuous melodies I have a glimpse of it,and I clamour, after my nights, for a flightto show me in Its splendourthe light of the Word.

In clamours fade away my lamentsfor the day of the Love,without the ferocious night of dense veils.

My life is the nostalgia of a memory…;of a memory replete with promisesheard in romances of mystery:nostalgia for the Infinitethat I yearn for in my innermost thoughts…!

But also, if I look towards the past,I hear a sweet clamorous accent:

“Your children are My children,replete is your inner being with the fruitfuness of My barns.

I am Father of souls –clamours the Word–and I subjugate in My strength the entire world.

You are: beloved Spouse, Church of Mine;replete You are with children

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PUBLISHING NOTE

It has been had recourse to the expressions “tobe Himself,” “is Himself,” “being Himself,” etc. –allo-cating to them a deeper, dense and original sense–in order to translate the expressions “serse,” “se es,”“siéndose,” etc. by means of which Mother Trinidadde la Santa Madre Iglesia expresses the multiple lightsshe has received from God about His Infinite Being.

The explanation that the very Mother Trinidad didin one of her writings, is transcribed as follows:

“God is Himself…! And this phrase, according tomy poor understanding, embraces and explains forme all that God is. In such a way that, when I say:God is Himself, or God stands in being of Himself,or the being Himself of God, I understand in thesephrases all these ideas that I am going to say:

First: I see how God is Himself by Himself; howall that He is, He stands in being of Himself ; I see theeternal instant of the Eternity, in which God is Himselfby Himself and in Himself; I see how He is Himselfso, and why He is Himself so; and I contemplate Himbeing Himself so in that eternal instant, without time,in which the Being, being Himself One, is Three DivinePersons who, being a sole Being, in Trinity is Himself.

Second: I see in that same word: the beingHimself or God is Himself, the Father being HimselfFather by Himself and in Himself as Source; theWord being Himself Son in Himself and by theFather; and the Holy Spirit being Himself personalLove between Both, in Himself and by the Father

Raise your voice, “Fruit of my conquests”;I want you as a lovely hero and fighter of loves,untiring in your journey towards Heavens.

I want to see you brave and a messenger,and a royal eagle that passes in its flightwithout staining its wings on the ground;

I want you as the Christ in songs of Word,in hidden and silenced sacrificebehind the sweet smile of the mystery.

Beloved son, fruit of the promisesthat the infinite Love gave to my chest,crown of my life,glory of my yearnings,repose of my days,fulfiller of the messagewhich, in promise silent and of mystery,the infinite Love,with the kiss of His mouth, gave my bosom, in order to help His pained Church.

Beloved son, God awaits you, I await you,trusting in the message that in you I have placed.

You are the glory of my hopesafter the nostalgia that is to take me to Heaven.

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and the Word. And I see in this word: to be Himself,the way of being Himself so each one of the Persons,and the difference of each Person. So that, for me,this simple word that I use so much, says to me allthe glorious mystery of my Trinity and all the hid-den and very depth secret of my Unity in its root.”

Similarly Mother Trinidad refers to God the re-flexive use of many other verbs, such as “to have,”“to see,” “to love,” “to know,” “to say,” etc…Following the same option used in the case of theverb “to be,” the Spanish expressions: “se lo tiene,”“se lo ve,” “se lo ama,” “se lo sabe,” “se dice,” etc…have been translated into English as follows: “He hasHimself so,” “He sees Himself so,” “He loves Himselfso,” “He knows Himself so,” “He says Himself,” etc…

❋ ❋ ❋

NOTE:

I strongly advise that all that I express by meansof my writings, for believing it God’s will and forfidelity in all that the very same God has entrustedto me; when in the translation into other languagesit is not understood well or a clarification is desired,recourse be had to the authenticity of what I havedictated in the Spanish text; since I have seen thatsome expressions in the translations are not the mostproper to express my thought.

The authoress:

Trinidad de la Santa Madre IglesiaSánchez Moreno


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