Answer: The answer is found in the more complete rendering of the text which is as follows,
“My daughter, My Will conceals My own humanity within itself. This is why when speaking to you about My Will I sometimes hide My humanity from you. You feel surrounded with light and hear My voice, but you cannot see Me because My Will, which is eternal and without limits, absorbs My humanity, which has limits. Indeed, My humanity on earth did not cover all places, times and circumstances, but where it did not reach, My endless [Divine] Will, with supplications, reached. So when I find souls who live completely in My Will, they make up for My humanity, that is, for times, places, circumstances and even sufferings. Because My Will lives in them, I use them just as I used My humanity. And what is My humanity if not the extension of My [Divine] Will? Such are those who do [and live in] My Will” (March 24, 1914.).
Otherwise put, Christ desires to establish his Real Life within the wayfaring soul in order to continue his Real Life within and through it on earth, and avail himself of it in the same way that his Divine Will availed itself of his passible humanity when he was on earth.1 And as the Divine Will, which is not bound by time or space transcends, impacts and conceals his humanity (created body and soul) within itself,2 so the same Divine Will transcends, impacts and conceals within itself the humanity (passible body and soul) of the wayfaring Christian that lives in his Will in such a way that it ‘makes up for’ that which his glorified and forever impassible humanity cannot do, i.e., experience suffering and/or through such suffering offer up corporal sacrifices while performing divine acts. This is also poignantly exemplified in Luisa’s entry of vol. 18, November 1925 where she affirms, “While I was swimming in the bitter pain of the privation of my sweet Jesus, I began to consider the pains of the Heart of my Jesus and compare them with mine… Jesus does not have another God who may leave Him… Therefore He cannot suffer the pain which surpasses every pain: that of being deprived of a God. Instead, my pain of being deprived of a God is great, is infinite and as great and infinite as God is. Ah, his pierced Heart did not suffer this pain! The piercing of the pain of the divine privation is missing in his pierced Heart.”
This is further articulated in Vol. 35, Nov. 29, 1937:
“Now, the soul who unites itself with My sufferings, heartbeats, breaths, steps and works, prays, speaks and groans together with all that which I did and suffered on earth… My pains transport before Our [Triune] Majesty the pains of the soul and everything that it does, whereby We make it desire and do that which I accomplished [on earth]. The soul’s pains rapture My Pains on earth in order wholly engage it in both My Pains and those of its own, so as to dispose.

______________________________
1 Passible is here understood to have two dimensions: body and soul. With respect to the body’s passibility, it may experience physical suffering; with respect to the soul’s passibility, it may experience the sensitive passions or propassions such as love, desire, open, sadness, etc. Christ’s body experienced only on earth the former (cf. vol. 25, Marc 31, 1929), and his soul experienced and continues to experience in heaven the latter.
2 Unlike the Docetists who, in claiming that Christ’s humanity was absorbed by his divinity to the point of eliminating from him the ability to experience said propassions, Jesus reveals throughout Luisa’s writings passim many of the traits of his passible humanity.
it to receive the Life of My Divine Will. Its union with Me – the union of the soul’s pains with My Pains – produces the great prodigy of My Life in the soul, which operates, speaks and suffers as if I were on earth again, and I animate the souls’ entire being with the Power of My Acts. My Life flows even in the soil’s tiniest trifles so that all may Mine, animated by My creative power, and in order that the soul may give Me the love and the glory of My own Life” (Vol. 35, Nov. 29, 1937)

The Servant of God Luisa Piccarreta’s Chronology of the Last Supper in 12 Events
1) Jesus “begins” the Last Supper (which is made up of two actions:
a) the meal at table with the 12 Apostles comprised of lamb
b) the Eucharistic banquet of bread and wine
2) Jesus foresees Judas’ betrayal
3) John rests his head on Jesus’ bosom
4) Luisa refers to the “food” that Jesus gives the 12 Apostles as the food of his love, his divine word and his Divine Will
5) Jesus partakes of a lamb (this not the Eucharistic banquet of bread and wine)
7pm Hour, The Hours of the Passion (bearing the Imprimatur and Nihil Obstat):
“O Jesus, You now arrive at the cenacle with your beloved disciples and You begin your supper with them. What sweetness, what graciousness You show throughout your entire being as You lower yourself to take material food for the last time! Everything about You is love. In this also You not only offer reparation for the sins of gluttony, but You implore the sanctification of food.
Jesus, my life, your sweet and penetrating gaze seems to search all the Apostles. Also in this act of taking food your Heart is pierced in seeing your dear Apostles still weak and listless, especially the perfidious Judas who has already put one foot in hell. And You, from the bottom of your Heart, say bitterly: ‘What is the use of the shedding of My Blood? Here is a soul so favoured by Me, and yet, he is lost!’ 

Pope Francis, Biblical Prophecy and Approved Prophetic Revelation
In recent months the Church of North America (USA) embroiled in a sexual abuse scandal reiterated its concerted effort toward reform. In this article I address the facts and falsehoods pertaining to the ecclesial sexual abuse scandal and so-called network, and how the secular and even Catholic mainstream television network and media outlets are advancing, to their unawares, a diabolic plan that has been prophesied in Sacred Scripture and in the writings of the Church Fathers, Doctors and Saints.
Re. the diabolic plan, Sacred Scripture and approved prophetic revelations predict within the Church an imminent crisis, the beginning of which we are experiencing today. It will be precipitated by a split within the hierarchy of the Catholic Church and result in a Roman Pontiff being ousted from Rome. God reveals through his prophet Zechariah:
“’Awake, O sword, against my shepherd, against the man who is close to me!’ declares the Lord Almighty. Strike the shepherd, and the sheep will be scattered, and I will turn my hand against the little ones. I will strike the shepherd and the sheep shall be scattered.”1

Dear brothers and sisters in Christ,
Ever since the outbreak of Covid-19, many countries have been placed under lockdown, removing from its citizens many rights and liberties, most significantly the freedom to assemble and to worship. Today it is becoming increasingly difficult to receive the Sacraments of Holy Communion and Holy Confession (one of the greatest forms of exorcism). In many dioceses the churches are literally “closed” to the public for weekday worship, and those churches that are open on the weekends offer either no Sacrament of Confession at all (emphasis added) or they permit the gathering of only a small group of people for Holy Communion – a first-come-first-serve practice is commonly observed.
Those familiar with Christian prophesy know that behind the pandemic is the evil one who uses sin to escalate today’s End-Time events. Because this generation has not understood that without repentance from the heart (which leads one to prayer and good works) one cannot stop these evils nor the rebellion and apostasy prophesied in Scripture, God is permitting the evil one to remove the Sacraments from many churches, and therefore the spiritual protection they afford. God does not wish us to endure these evils, but he permits them in order to discipline us as a father discipline’s a rebellious child.
Today the Sacraments of Confession and Communion are fast disappearing and, according to approved Christian prophesies and Sacred Scripture they will disappear altogether from the public for three and a half years, depriving millions of souls of God’s precious and life-giving sacramental graces.

The Proper way of Receiving Communion
I have been asked to address the recent decision of certain dioceses throughout the world to administer Communion (the consecrated Body of Jesus Christ) in the hand in this time of viral outbreak.
In recent weeks the spread of the corona virus has led several dioceses to administer Communion only in the hand and refrain from administering the Chalice (the consecrate and Precious Blood of Jesus Christ), so as to minimize exposure to and contagion of said virus. Indeed, several bishops and pastors expressed a founded concern over “the risk of touching the tongue and passing the saliva on to others,” which may cause another to contract the virus. Conversely, some individuals claim that Communion in the hand is an absolute sacrilege and under no circumstances is one to receive Communion this way.
In response, I wish to emphasize that the Church’s praxis and normative way of properly receiving Communion is on the tongue. Although in 1977 the Pope granted an indult to the dioceses of the U.S. to permit Communion in the hand, the number of Catholic rites and countries that received the indult are few. Furthermore, these are exceptional times we are witnessing. The viral outbreak and the Church and state lockdowns offer a context within which the Church is permitted by God to regulate the discipline of the administration and reception of Communion without diminishing the “profound reverence and devotion” that must accompany them (cf. the Letter of St. Pope John Paul II, “Dominicae Canae: Letter to All Bishops of the Church in the Mystery and Worship of the Eucharist”, art. 11). St. Pope John Paul II affirms, “It is necessary for all of us who are ministers of the Eucharist to examine carefully our actions at the altar, in particular the way in which we handle that food and drink which are the body and blood of the Lord our God in our hands: the way in which we distribute Holy Communion; the way in which we perform the purification. All these actions have a meaning of their own. Naturally, scrupulosity must be avoided, but God preserve us from behaving in a way that lacks respect, from undue hurry, from an impatience that causes scandal” (Ibid).

Answer: In the above passage Jesus reveals,
“It behooves you to know that My Humanity contained two generations within itself: the children of darkness and the children of light. The first I came to ransom, wherefore I poured out My Blood in order to secure their safety… My inheritance was the sole Will of My Father, in which I was to carry out all My human acts in order to form within Me the generation of the children of light. You see, I was given to form this generation within the very womb of the Will of My Heavenly Father, and I spared neither toil, nor acts, nor pains, nor prayers; on the contrary, they had primacy over all of that which I did and suffered, whereby I conceived this generation (of the children light) within Me: I made it fruitful and I formed it. They were the ones whom the Divine Father had entrusted to Me with so much love; they were My beloved inheritance, given to Me in the Sacrosanct Supreme Will.

Click here for the full PDF document.7-q_and_a_on_children_of_darkness_and_children_of_lightClick here for the full document.

Question: Can you explain “rounds”; should the rounds be a part of our daily prayer life? How are they different than doing an act in the Divine Will? Is there a formula in doing rounds? Is the morning Prevenient Act part of the rounds?
Response: While all “rounds” in the Divine Will are “divine acts” in the Divine Will, not all “divine acts” are “rounds;” the “rounds” are but one of many different types of divine acts that God, through the human creature, accomplishes in the Divine Will. In addition to the rounds, the human creature, cooperating with God’s operation, may be said to accomplish many divine acts in the Divine Will that include the “prevenient act” (morning offering), the “actual act”, the meditation on the Hours of the Passion, corporal and spiritual works of mercy in the Divine Will, the exercise of the Christian and divine virtues in the Divine Will, and so on. Indeed every act that the human creature who lives in the Divine Will accomplishes, constitutes a divine act in the Divine Will, whose qualitative influence upon all things is determined by its attentiveness.
To better understand what a “divine act” is, consider that when breathing life into Adam, God as the “actor” (“attore”) in man, empowered him to think, to speak and to act. By virtue of his “creative power” and “grace,” God empowered man’s “first acts” (“primi atti”) in the Divine Will. God created man in such a way that all of his acts were to be patterned after that of his Creator who constituted his Divine Will the principle of human activity. Adam, in turn, was to allow God’s “creative power” that engenders his “generating virtue” – that eternally and continuously generates the Son of God – to continuously operate in all of his human actions, and engender within them his eternal operation, thereby transforming them into “divine acts,” which are acts of God within the human creature that impact all things of all time.

Question: Luisa prayed for the vanquishing of the sin of pride. Jesus was pleased and said it would be good to repeat this intention. Can we pray for the vanquishing of all sin and vices in the Holy Divine Will?

Answer: The passage you refer to is from Sept. 5, 1901 where Luisa asks Jesus reveals to Luisa,
“When you humble yourself and consider yourself unworthy of suffering… you repair for the sins of pride that are committed in the world.” To this Luisa replied, “‘Ah, Lord, for as many drops of Blood You shed, thorns You suffered and wounds You endured, I intend to give You as much glory as all creatures should have given You had the sin of pride not existed, and I beseech You for as many graces as there are souls for this sin [of pride] to be vanquished.’ While saying this, I saw that Jesus contained the whole world within Himself, like a machine containing objects within itself. All creatures moved within Him, and Jesus moved toward them, it seemed as if He were receiving the glory of my intention in such a way that souls were returning to Him in order to receive the good I had implored on their behalf. I remained astonished, and He, seeing my astonishment, said: ‘All this seems surprising, doesn’t it? What you have done seems trivial, and yet, it is not so. How much good would be done by repeating this intention, but is not.’ Having said this, He disappeared.”

Q: I have read in many of Luisa’s writings that she was not able to tolerate food. Was her intolerance to food a lifelong issue, or just a temporary issue? How was she able to live without any food?
A: After having received a vision of Jesus 2nd floor from the balcony of her Corato flat, Luisa the age of 14 Luisa received from Jesus continuous lessons on the Cross after Holy Communion. Ti was then that she began not only to understand the redemptive value of his sufferings, but to ardently desire to share in his Passion. Subsequently, her own sufferings intensified and the first signs were manifest in Jesus’ depriving her of all sensible graces and consolations, which caused her bitter interior suffering. She also suffered from her family’s move to the countryside, as it deprived her of the possibility of frequent Communion. This notwithstanding, Jesus continued to exhort her to cultivate a life of constant prayer, and never to abandon prayer even if that meant suffering to the point of death. Luisa would endure this interior state of suffering for three years, from the ages of thirteen to sixteen, during which time she embraced the state of victimhood.
Shortly after having begun to experience locutions, Luisa began to experience the sensible graces of visions and apparitions from Jesus and Mary, interspersed with physical sufferings. On one occasion, while at the family house in the countryside, Jesus placed his crown of thorns upon her head and communicated to her his pains that caused her to lose consciousness, and the ability to open her mouth to take food for two to three days. Every time she tried to eat, her body rejected the food. This peculiar condition devolved to the point where she could no longer ingest food except the Eucharist, and it eventually became a permanent condition that lasted until her death in 1947i. Later, Jesus would reveal to her that he was training her to live exclusively on the Divine Will, which, along with the Eucharist, would constitute her daily bread.

Question: When we fuse in the Will of God, and imagine we are in that one single and continuous Act of God, can we elevate others as offerings to the Father?

Answer: In response, yes, we can and are in fact asked by Jesus through Luisa to fuse ourselves in God’s Divine Will and in so doing, elevate in God’s one eternal act the “acts” and “lives” of others as offerings to the glory of the Trinity, as well as for the betterment of all creatures. To Luisa Jesus reveals,
“The souls who live in My Will, as soon as they enter it, find all the acts of the Supreme Majesty in act; and since this Will is in everything and in everyone, these souls remain multiplied in everything, and are able to offer [Me] honor, glory, adoration and love for all. So, come into My Will, come with Me before the divine heights, to be the first one to give homage to the Creator of all” (vol. 12, February 20, 1919).
“I chose you as the link through which the sanctity of living in My Will was to have its beginning — a sanctity which, as it issues forth from My Will, shall offer Me complete [accidental] glory by fulfilling the purpose for which man was created…” (vol. 13, December 3, 1921).
“Now, to restore this divine image and to offer to the Father all the glory that souls owe him, I concurred [in human nature] with My entire intellect, memory [and will]; in particular, by uniting these three powers to My suffering, I completed the glory that all souls owe the Father, as well as obtained all the blessings that souls would need” (vol. 6, Sept. 26, 1904).

Answer: To better understand what or who the restrainer is, let us review Paul’s letter in which he addresses the matter:
“The day of the Lord is at hand. Let no one deceive you in any way. For unless the apostasy comes first and the lawless one is revealed, the one doomed to perdition, who opposes and exalts himself above every so-called god and object of worship, so as to seat himself in the temple of God, claiming that he is a god – do you not recall that while I was still with you I told you these things? And now you know what is restraining, that he may be revealed in his time. For the mystery of lawlessness is already at work. But the one who restrains is to do so only for the present, until he is removed from the scene. And then the lawless one will be revealed…” (2 Thes. 2:3-8).
“… the one whose coming springs from the power of Satan in every mighty deed and in signs and wonders that lie, and in every wicked deceit for those who are perishing because they have not accepted the love of truth so that they may be saved. Therefore, God is sending them a deceiving power so that they may believe the lie, that all who have not believed the truth but have approved wrongdoing may be condemned. But we ought to give thanks to God for you always, brothers loved by the Lord, because God chose you as the first fruits for salvation through sanctification by the Spirit and belief in truth” (2 Thes. 2:9-13).
The Greek word apostasia means “a rebellion; a falling away, a defecting from the true faith. Paul reveals that the rebellion (falling away from the faith) will take place before the “lawless one (a man)” is revealed. Now, this passage is key. Why must the apostasy precede the lawless one who sits himself in the Temple of God? Because the lawless one, whom many Church Fathers and Doctors refer to as “the Antichrist”, is restrained from making his public debut until the masses have been so deceived through his diabolic conspiracy with occult forces and with the media (I will get to this in a moment) and through their own complicity with evil that they know longer respect God’s sacred commandments.

12-the_restrainer_an_the_popeClick here for the entire answer.

The brief answer is that the “woman” prophesied in Gen 3:15 as crushing the serpent’s head is the Blessed Virgin Mary, and this is made manifest below is Jesus’ words. Indeed, Mary is the “woman” to whom is “assigned the first place” in crushing the serpent’s head. However, Luisa occupies a secondary or ancillary place in crushing the serpent’s head, while all those who live in the Divine Will occupy a tertiary place. Click the link to learn more.

The New Heavens and New Earth are primarily a spiritual reality, whereby the Holy Trinity establishes its holy abode within the human soul; secondarily, it is a physical reality. Unlike the New Jerusalem, the “New Heavens and New Earth” is not just the planet earth, but the entire cosmos with all its galactic systems transformed by God for mankind’s new modality of existence that, according to Peter occurs 4x, i.e., before the deluge (1st heavens and earth: 2 Pt. 3:5), after the deluge (2nd heavens and earth: 2 Pt. 3:6) and after the fiery chastisement (3rd heavens and earth: 2 Pt. 3:7), and – along with Isaiah 65:17-18, Rev. 21:1-2, CCC 1045 and 1047 and Lactantius – 4th time after last judgment (the 4th heavens and earth: 2 Pt. 3:10-13).

The difference between St. Joseph‟s living in the “the kingdom” of the Divine Will on earth and the gift of Living in the Divine Will that Jesus, Mary and Luisa‟s on earth possessed is analogous to the difference between a baptized infant and a baptized adult. Consider the difference between the graces, gifts and virtues they respectively received at Baptism passively and actively.

Reported below are the two excerpts to which you refer.
Luisa relates: “…The Queen of Heaven, the heavenly King Jesus and St. Joseph were in”1 possession of and lived in the kingdom of the Divine Will.
Jesus reveals: “My daughter, all that which My Will has established to give to souls — all of its acts — have been hitherto barely understood, barely known, as its kingdom has neither been2 understood nor possessed.2 Therefore, in heaven it can neither bestow all of its complete glory, nor all of the joys and felicities it possesses […] This is the reason why My Divine Will awaits the
time of its kingdom with so much love and yearning — to have its total dominion, and to give forming3 from its Fiat everything it had established to give to souls, thus its children who are capable of receiving all of its blessings. For only these children of the Kingdom of My Will in the heavenly kingdom will complete the glory of all the blessed, as they have enclosed within themselves4
that which My Divine Will wanted, thereby giving it free rein and dominion. In this way, they will enjoy essential glory, as they will have the capacity and the largesse to contain it, and, through them, others will enjoy accidental glory. And together, they will all enjoy the complete glory and the total happiness of My Will. So, the Kingdom of the Supreme Fiat will constitute the full triumph of heaven and earth.”5

Consider that Jesus took Luisa from the “common stock of the natural order”1 in order to be, “apart from his inseparable mother,” 2 “the first creature in whom to centralize his Will” and “to live in the Divine Will” and to become “the first deposit of his Sacramental lives”.3 Indeed, he tells her that “to no other soul [nota bene: this means, not even to St. Joseph], though dear to Me, have I manifested the way to live in my Will” 4 – a “grace never done before”5 and a gift “never conceded to anyone else” apart from Mary. Indeed, of these divine acts, which constitutes a new way of living in the Divine Will, all “human creatures [nota bene: this includes St. Joseph], except for My dear and inseparable Mother, knew nothing.”6

Luisa Piccarreta on the “the New Era” of the Divine Will that precedes the Final Coming of Christ in the Flesh

Rev. J.L. Iannuzzi, STD, Ph.D.

In my publication, The Splendor of Creation, I described the kingdom of the Divine Will on earth that will occur very soon in what our Lady of Fatima referred to as an “Era of Peace”, and its elucidation through the centuries by the early Church Fathers, Doctors, ecclesiastical writers and approved mystics. Their literature persuasively portrays a future era of peace and an exalted type of Christian holiness in the life of the Church, during which Satan is enchained and God’s Divine Will triumphantly reigns in man. While these authors achieved new insights in “various ways”i their writings never depart from their point of origin, namely Christ, thus preserving the integral development of the teachings contained in the Church’s deposit of faith.
I here wish to accentuate the reality of this imminent “era of peace” through the following excerpts of the Servant of God Luisa Piccarreta’s text.

December 7, 2015, Archbishop Fisichella, President of the Pontifical Council for New Evangelization, at a Vatican press briefing, affirmed that some criticisms of Pope Francis might result in “automatic excommunication”. In reference to Canon 1370, which imposes “automatic excommunication” for physical “violence” against the Roman Pontiff, Archbishop Fisichella said: “I would say that we need to understand well ‘physical violence,’ because sometimes words, too, are rocks and stones, and therefore I believe some of these sins, too, are far more widespread than we might think.”
Canon 1370 §1, of the Code of Canon Law that all Catholics are obliged to uphold states, “A person who uses physical force against the Roman Pontiff incurs a latae sententiae excommunication reserved to the Apostolic See; if he is a cleric, another penalty, not excluding dismissal from the clerical state, can be added according to the gravity of the delict.”
If Bishop R. Fisichella affirms that one may indeed risk “automatic excommunication” (latae sententiae) by wrongly criticizing the Roman Pontiff, it is because such an act of sinful in the eyes of God and, therefore, of the Church. “Latae sententiae” is a Latin phrase that signifies that a “sentence has been passed of excommunication” ipso facto or automatically, by force of the law itself. The word “automatic” is pivotal in this sentence of excommunication, as it indicates that no written document is required to impose excommunication. For said excommunication takes effect automatically, i.e., at the precise moment the individual makes a false public criticism against the Roman Pontiff that is grave in nature and that results in the public moral and spiritual harm to the members of the Body of Christ. As for examples of a grave criticism against the Roman Pontiff that may result in automatic excommunication, consider the accusation that the Roman Pontiff is a false pontiff whose teachings are to be ignored; the Roman Pontiff is a validly elected Pope but he is leading the Church into heresy; the promotion of public prayers to end this Pope’s pontificate; etc. The reason for this automatic excommunication is predicated upon the nature of these and other false public criticisms that constitute a grave sinful action.
In light said verbal attacks of certain so-called Catholics on Pope Francis, one is reminded of

December 7, 2015, Archbishop Fisichella, President of the Pontifical Council for New Evangelization, at a Vatican press briefing affirmed that some criticisms of Pope Francis might result in “automatic excommunication”. In reference to Canon 1370, which imposes “automatic excommunication” for physical “violence” against the Roman Pontiff, Archbishop Fisichella said: “I would say that we need to understand well ‘physical violence,’ because sometimes words, too, are rocks and stones, and therefore I believe some of these sins, too, are far more widespread than we might think.”
Canon 1370 §1, of the Code of Canon Law that all Catholics are obliged to uphold states, “A person who uses physical force against the Roman Pontiff incurs a latae sententiae excommunication reserved to the Apostolic See; if he is a cleric, another penalty, not excluding dismissal from the clerical state, can be added according to the gravity of the delict.”
If Bishop R. Fisichella affirms that one may indeed risk “automatic excommunication” (latae sententiae) by wrongly criticizing the Roman Pontiff, it is because such an act of sinful in the eyes of God and, therefore, of the Church. “Latae sententiae” is a Latin phrase that signifies that a “sentence has been passed of excommunication” ipso facto or automatically, by force of the law itself. The word “automatic” is pivotal in this sentence of excommunication, as it indicates that no written document is required to impose excommunication. For said excommunication takes effect automatically, i.e., at the precise moment the individual makes a false public criticism against the Roman Pontiff that is grave in nature and that results in the public moral and spiritual harm to the members of the Body of Christ. As for examples of a grave criticism against the Roman Pontiff that may result in automatic excommunication, consider the accusation that the Roman Pontiff is a false pontiff whose teachings are to be ignored; the Roman Pontiff is a validly elected Pope but he is leading the Church into heresy; the promotion of public prayers to end this Pope’s pontificate; etc. The reason for this automatic excommunication is predicated upon the nature of these and other false public criticisms that constitute a grave sinful action.

Question: Luisa says that when Mary and Joseph found the child Jesus in the Temple, she “understood the meaning of such a response and adored it in the Divine Will”, but Luke’s Gospel says that “they did not understand what he said to them”. Please explain this for me.
Answer: In Meditation 5 of her work entitled, The Virgin Mary in the Kingdom of the Divine Will, Luisa states as follows:
“As Jesus finished speaking, we reverently approached him and addressed him with a sweet reproach: ‘Son, why have you done this to us?’ And with divine dignity He replied: ‘Why did you look for Me? Did you not know that I came into this world to glorify My Father?’ Having understood the sublime meaning of such a response and adored in it the Divine Will, we returned to Nazareth.

Question: In the Divine Will does the soul have to form intentions?
Response: The question you raise is based on the following passage:
“My good daughter, in Living in My Will there are no intentions. Intentions serve for those who cannot accomplish [divine] acts, as they lack [the eternal operation of] the one who has the virtue of giving life to all the good the soul who does not [yet] live in My Will intends to do… To such a soul I give the merit not of acts, but of holy intentions. On the other hand, My Will is the vivifying, active and operating virtue that forms the life of all the [divine] acts the soul [who lives in My Will] intends to do. And the soul feels the vivifying strength that enlivens its act and converts it into [the] works [of Our eternal operation]… Operating in My Divine Will… does good to everyone, helps everyone…” (L. Piccarreta, vol. 33, February 24, 1935).

Question: In Luisa’s writings, she talks about the souls on earth will have them as their own endowment and will see in them the nature of the divine beauty; they will hear the same sounds of the joys and bliss that their Creator produces and makes one hear. I understand seeing the divine beauty in nature, but is Luisa saying that souls that live in the Divine Will on earth will be able to see in their souls and experience the same joy as in heaven while they are on earth?

Answer: On p. 618 of my doctoral dissertation to Luisa Jesus reveals the following: «If you knew what a difference there will be [in heaven] between those who have acquired on earth the truths of the knowledge [of My Divine Will] and those who will acquire them in heaven […] The first will have them as their own endowments, and in them will be seen1 the nature of the divine beauty; [in them] there will be heard2 the same sounds of the joys and bliss that their Creator produces and makes one hear. On the other hand, for the second group [in heaven], these gifts will neither flow from their own nature nor will they be their own endowments, but they will receive them as the effect of the communication of others [who have acquired them on earth], almost as the earth receives the effects of the sun, but does not possess the nature of the sun. Indeed, those who will possess all the knowledge [of My Divine Will] will form the highest choir [in heaven], and according to their degrees of knowledge, they will form the different choirs.

Question: I was told that the “Era of Peace” predicted by Our Lady of Fatima is only “some time of peace” and not the long Era of Peace that will happen after the chastisement. Is this true?

Answer: Let us examine the original text in Portuguese and the official Vatican translation to discover the proper wording and the appropriate answer. During the 3rd apparition of Our Lady of Fatima on July 13, 1917, Mary showed the three shepherd children the vision of hell and revealed:
“You have seen Hell, where the souls of poor sinners go. To save them, God wishes to establish in the world devotion to My Immaculate Heart. If what I say to you is done, many souls will be saved and there will be peace. The war is going to end; if people do not cease offending God, a worse one will break out during the pontificate of Pius XI. When you see a night illumined by an unknown light, know that this is the great sign given you by God that He is about to punish the world for its crimes, by means of war, famine, and persecutions of the Church and of the Holy Father.
To prevent this, I shall come to ask for the consecration of Russia to my Immaculate Heart, and the Communion of reparation on the First Saturdays. If my requests are heeded, Russia will be converted, and there will be peace; if not, she will spread her errors throughout the world, causing wars and persecutions of the Church. The good will be martyred; the Holy Father will have much to suffer; various nations will be annihilated. In the end, my Immaculate Heart will triumph. The Holy Father will consecrate Russia to me, and she shall be converted, and a period of peace will be granted to the world”.

Question: Where was Jesus when he spoke to Luisa and was suffering on April 8, 1924? I suppose not in heaven since he is there in a glorified state, no? On this date Luisa writes:
“‘Why don’t You let me suffer together with You? If You want me to sleep, why don’t You sleep together with me?’ And Jesus, completely afflicted, said: ‘My daughter, the offenses souls give Me are so many that I feel drowned with pains; if I wanted to share these pains with you, you would not be able to endure them and remain alive. Can you not see with what weight such offenses bear down upon Me – to the point of crushing Me…?
Answer: It is not so much a question of “where is Jesus when he speaks to Luisa and is suffering?”, as “Does Jesus suffer in his humanity whilst in heaven?”; “How can God be both impassible and passible?”
In response, only the second Person of the three divine Persons became incarnate in human nature through the hypostatic union while remaining one in divine nature with the Father and the Holy Spirit. This is pivotal, as the agent of God’s incarnation within human nature was not God’s divine nature, but only one divine Person, namely, the second divine Person of the Trinity.1
Here we come to a distinction of divine and human relations between the Father, the Son and the Holy Spirit. The Son of God alone became incarnate in human nature – not the Father or the Holy Spirit – while preserving the inseparability of the divine nature common to the three divine Persons. As Luisa puts it, Jesus’ divine Person bilocated itself within our human nature “without leaving” the presence of the Father and the Holy Spirit or forfeiting their one common divine nature.2

Question: Where was Jesus when he spoke to Luisa and was suffering on April 8, 1924? I suppose not in heaven since he is there in a glorified state, no? On this date Luisa writes:
“‘Why don’t You let me suffer together with You? If You want me to sleep, why don’t You sleep together with me?’ And Jesus, completely afflicted, said: ‘My daughter, the offenses souls give Me are so many that I feel drowned with pains; if I wanted to share these pains with you, you would not be able to endure them and remain alive. Can you not see with what weight such offenses bear down upon Me – to the point of crushing Me…?
Answer: It is not so much a question of “where is Jesus when he speaks to Luisa and is suffering?”, as “Does Jesus suffer in his humanity whilst in heaven?”; “How can God be both impassible and passible?”
In response, only the second Person of the three divine Persons became incarnate in human nature through the hypostatic union while remaining one in divine nature with the Father and the Holy Spirit. This is pivotal, as the agent of God’s incarnation within human nature was not God’s divine nature, but only one divine Person, namely, the second divine Person of the Trinity.1
Here we come to a distinction of divine and human relations between the Father, the Son and the Holy Spirit. The Son of God alone became incarnate in human nature – not the Father or the Holy Spirit – while preserving the inseparability of the divine nature common to the three divine Persons. As Luisa puts it, Jesus’ divine Person bilocated itself within our human nature “without leaving” the presence of the Father and the Holy Spirit or forfeiting their one common divine nature.2

Question: Some mystics speak of an imminent “second” or “glorious” coming of Jesus Christ. It seems that this is an interior and invisible coming of Christ that is now taking place with the gift of Living in the Divine Will. When the reign of the Divine Will in souls comes, can it be said to be a “second” and “glorious” coming of Jesus Christ?
Response: Several Church Fathers and Doctors write of a manifestation or coming of Christ that appears to occur between the Incarnation and the Final Coming in the flesh. They refer it as a “hidden coming” (St. Cyrilof Jersualem), a “Sabbath-rest… a holy leisure after the labors of six thousand years since man was created” (St. Augustine of Hippo) and a “hidden, intermediary or middle coming” (St. Bernard of Clairvaux). It is significant that these authors never address this immanent and middle coming as a “glorious” or “final” coming, but as one that is “hidden” and marked by “rest”. These characteristics are identical to those found in Luisa’s text where God, approximately 6,000 years after the creation of Adam, will “rest” in creation and reign “in souls” in a hidden manner who, in turn, become “living hosts”.

Question: In the 36th Volume April 12, 1938, Luisa asks Jesus to Baptize all newborn babies. If I understand correctly, Luisa is asking Jesus for his Divine Will to reign in all born babies that are to be baptized. Is this correct?
Response: The passage you refer to states as follows:
[Jesus reveals to Luisa:] “You were imploring Me in My Will on behalf of the Baptism of all babies that will be born, and that [through this Sacrament] the life of My Will may reign in them. [As you prayed] My Will did not hesitate one instant, but immediately pronounced its Fiat, and multiplied its [divine] life for as many times as there are babies born, [with the Fiat] baptizing them as you wanted, imparting to them the first [rays of its] light, and then conferring its [divine] life upon each one of them.

Question: How many spiritual nuptials did Luisa experience with Jesus? Is there a difference between Spiritual Marriage and Mystical Marriage? Did Luisa’s marriages occur when her soul was out of her body?

Answer: Luisa experienced four spiritual nuptials with Jesus in what mystical theologians refer to as states a state of ecstasy. The first nuptial was the spiritual marriage on earth at the age of twenty-three.1 This first nuptial was similar to the mystical marriage that Catherine of Siena, Teresa of Avila and John of the Cross experienced. 

Question: If your body is a sanctuary of the Hearts of Jesus and Mary, does it means they are acting in you and living in you?

Answer: With the gift of Living in the Divine Will there comes a newly actualized indwelling of the three divine Persons in the human soul and body. This may be referred to as a psychosomatic Triune indwelling. This triune indwelling establishes within the individual’s soul and body Jesus’ “Real Life”. Jesus’ Real Life derives its efficacy from his “Real Presence” in the consecrated Host. In the soul in whom the Trinity indwells, the three divine Persons are respectively operating through the soul’s will, intellect and memory; in the body’s through its heart, lifeblood and breathe. Subsequently the individual’s every thought, word and action are truly the thoughts, words and actions of Jesus in whom the Father and Holy Spirit operated. This triune operation in the human being establishes Jesus’ Real Life in the soul, whereby he may refer to it as his “living Host”.

Question: Why do animals have to suffer, especially through the hands of humans? Suffering of animals has no sense, has it, and God never does anything senseless. In Eden God told man and woman to take care of his creation, to be good stewards. In Eden, the whole of creation was in harmony with man and woman. Why has this changed? Because of original sin the beautiful harmony was disrupted and chaos began to reign in the universe, but can we not get this harmony back on earth?

Response: There is a hierarchy of creation. To Luisa Jesus reveals, “My daughter, all creation symbolizes God, and the order of the diversity of saints and souls. All the harmony, unity, order and inseparability that creation possesses symbolizes the celestial hierarchy with its Creator as its head” (L. Piccarreta, volume 29, March 16, 1931). The hierarchy of creation with God at its head, was under the dominion of Adam, the first human being. All creation was obedient to his every nod. To Luisa Mary reveals, “The Divine Fiat made me understand the creation of man, who was made innocent and holy… He held command over all creation and all the elements were obedient to his every nod…” (The Blessed Virgin Mary in the Kingdom of the Divine Will, Day 4).

Question: The Church teaches that during the Mass “all generations of Christians are united with Christ’s offering”. Since the Mass has been celebrated for the past 2,000 years and during this time all generations were united to Christ’s offering, how can one assert that with the gift of Living in the Divine Will one has a “new” ability to influence all human generations (of the past, present and future)?

Response: The statement you cite is a paraphrase of the Catholic Catechism that states as follows: “The Church which is the Body of Christ participates in the offering of her Head. With him, she herself is offered whole and entire. She unites herself to his intercession with the Father for all men. In the Eucharist the sacrifice of Christ becomes also the sacrifice of the members of his Body. The lives of the faithful, their praise, sufferings, prayer, and work, are united with those of Christ and with his total offering, and so acquire a new value. Christ’s sacrifice present on the altar makes it possible for all generations of Christians to be united with his offering” (CCC, 1368).

Question: In one of the Hours of the Passion (11pm), Luisa says that souls who do not do God’s Will cause other souls “to be lost!” Can a person be the cause of another person’s condemnation? And can a person be the cause of another’s person’s salvation?

Answer: At present, bearing in mind that all translations of the Hours of the Passion are unofficial, those translations that suggest that one person may be the direct cause of another person’s damnation is incorrect and it is a mistranslation of the original Italian text. It is not sound Catholic doctrine to assert that one person may be the direct cause of the damnation of another. However, it is correct to affirm that one person may be the indirect cause of another’s temptation (e.g., an evildoer’s immoral actions may frustrate the flow of grace into another person’s soul) and possible damnation (“possible” because each person’s free and intended choices directly decide his/her own destiny, not those of another).

Question: The Church teaches that during the Mass “all generations of Christians are united with Christ’s offering”. Since the Mass has been celebrated for the past 2,000 years and during this time all generations were united to Christ’s offering, how can one assert that with the gift of Living in the Divine Will one has a “new” ability to influence all human generations (of the past, present and future)? Response: The statement you cite is a paraphrase of the Catholic Catechism that states as follows: “The Church which is the Body of Christ participates in the offering of her Head. With him, she herself is offered whole and entire. She unites herself to his intercession with the Father for all men. In the Eucharist the sacrifice of Christ becomes also the sacrifice of the members of his Body. The lives of the faithful, their praise, sufferings, prayer, and work, are united with those of Christ and with his total offering, and so acquire a new value. Christ’s sacrifice present on the altar makes it possible for all generations of Christians to be united with his offering” (CCC, 1368).

Question: Some people say that when we decide to live in the Divine Will ,we no longer have to continue our previous devotions or ministries. Is this true?

Answer: Jesus reveals to Lusia that all three divine Persons operated in the depths of Adam’s soul by “absorbing”i and sublimating Adam’s intellect, memory and willii. God’s operation in Adam transformed and divinized his finite corporeal actions into divine acts. By virtue of the Adam’s continuous participation in God’s eternal operationiii, which constituted the “greatest grace” possible, everything Adam did – from the least o the greatest act – were divine acts that had the power to engender spiritual sunsiv, and this power Adam was able to communicate to his progeny. God’s operation empowered not only Adam’s intellectual and voluntary motions, but also those of his body, e.g., his continuous heartbeats, blood flow and breathv. Now, when one receives the gift of Living in the Divine Will, the same “absorption” by God of Adam’s soul and body occurs in the soul and body of the redeemed, whereby everything they had previously done – observance of pious devotions, exercise of ministries, occupations, etc. – are divinized (divine acts), whose repitition becomes the fuel, as it were, to propel us further into the center of the Divine Will.

Question: Can you explain the difference between the prevenient act and the actual act? The actual act is every act we do in Divine Will, such as me typing this email. Is this correct?

Answer: The context for correctly understanding the meaning of the actual act is nothing other than the prevenient act, Indeed, one cannot understand the actual act apart from the prevenient act. It is for this reason that Jesus mentions them both the one message of May 27, 1922.1 The prevenient act literally means to anticipate (pre-) the coming (-veniens) day. For this reason Jesus exhorts Luisa (and us) to fix our wills in the Will of God at the first rising of the day. This fixing of our will in God’s Will is the prevenient act. More specifically, this “fixing” of our wills in the Divine Will is an act of “fusion” which, Jesus tells Luisa, is the “most solemn act” we can do.2 While there are different ways to fuse oneself in the Divine Will, Luisa was accustomed to the following:

Question: Can you please explain the difference between what Jesus is saying in Vol. 19 02/28/26 to Luisa where he speaks of her “losing time” and how does this relate to Vol. 9, Nov. 16, 1910 where he reproves her for “wasting time”? “

Answer: In response, Luisa, especially in her early years, suffered from scruples and fears that slowed down the spiritual growth Jesus expected of her. These fears were from her human will and caused her to lose time. Hence the passage you refer to (Vol. 19, Feb. 28, 1926): “My daughter, do not lose time, because every time you occupy yourself with your own interests you lose an act of My Will; and if you [truly] knew what it means to lose one single act in my Will: it means to lose a divine act that embraces everything and everyone, and which contains all the goods that exist in heaven and on earth. Moreover, since my Will is a continuous act which never stops its course, it cannot wait for you when you stop with your fears.”

Q: Does the human will of those who live in the Divine Will on earth operate in the same way as the human will operates in Jesus?

A: Jesus is a divine Person. Inasmuch as the two natures of Jesus concur in his one divine Person1 who is God and therefore infallible, they operate infallibly. On the other hand, we are human persons. Inasmuch as our human nature participates in God’s divine nature, and the two natures concur in our human person who is fallible, they do not operate infallibly as they do in Christ. Although on this earth we do not operate infallibly as Christ does, we can on this earth “possess” the Divine Will as Jesus possesses it.2 Jesus reveals to Luisa that Mary possessed the Divine Will as God possesses it,3 and so can the redeemed.

Question: Mary was immaculate from conception. Why then was Mary asked to become Jesus’ mother, as she was already without sin and probably living in the will of God already?

Answer: Because God had predestined Mary to become the Mother of God, he kept her exempt from Original Sin. From the moment of her Immaculate Conception she lived in the Divine Will. God did not reveal to Mary that she would become the mother of God until the Annunciation. Although he had predestined her to become the Mother of God, he did not impose upon her this role (nor does he ever force our free human will to do anything), but he asked her through the angel Gabriel to freely consent in faith to his plan for mankind. Mary reveals as much on Day 20 of the book entitled, The Virgin Mary in the Kingdom of the Divine Will: “My child, from the moment I was conceived, I loved you as a mother; I felt you within my Heart; I was on fire with love for you, but I did not yet understand the purpose of these feelings. The Divine Fiat empowered me to carry out these acts [of loving you], while keeping hidden from me the purpose [of these acts].1 It was only when Jesus incarnated himself [in me] that God revealed to me the purpose, whereby I understood the fruition of my maternity: I was to become not only the Mother of Jesus, but the Mother of all [the living]. This maternity of mine was to be forged on the anvil of suffering and love. My child, how much I loved you, and still love you!”

Question: If all three divine persons operated in Adam’s soul and God’s operation empowered Adam’s intellectual and voluntary motions, then God must have known that Adam was going to commit original sin. Why did not God intervene and try to dissuade Adam from committing the original sin?

Answer: The Church teaches that God is omniscient (cf. 1 Jn. 3.20; Psalm 139.2; Proverbs 24.12; Psalm 139:1-6; Psalm 147:4-5; Hebrews 4:13; etc.). Luisa also relates that God knows all things before they exist and all events before they occur. He tells Luisa God foreknew that Adam and Eve would sin, but that He nevertheless decided to create them in view of his eternal Son’s Redemption, whose foreseen merits would redeem them. As to why God did not intervene and stop Adam and Eve from committing Original Sin, the answer is succinct: God “never” violates the free human will whose aptitude to choose good or evil enables it to merit heaven and inherit eternal happiness, or demerit heaven and consequently deserve eternal punishment. God no more forces the free human will to do his Will than the Son of God forced Judas Iscariot to convert and avoid betrayal. Rather God invites us to convert, believe in the Gospel and be saved, while He leaves us free to accept or reject this invitation. The “free” human will is the most sacred and precious creation in God’s eyes, as it is the faculty of the soul that enables it to merit heaven by passing the tests God present to it in life and, in so doing, prove its loyalty to God.

Question: If prior to the fall of Adam and Eve, Adam was to “fill the earth“ with children, what would have happened when the earth was filled? How does this relate to Jesus who was to come and reign as King on earth?

Answer: By virtue of God’s command to Adam to fill the earth and steward it (Gn. 1:28), Adam was to fill the earth and care for it. While the Church has not made any official pronouncement on this matter, it is consistent with Luisa’s text to affirm that once the earth was filled, Jesus would have come as a king with scepter in hand and accompanied by angels to become the head of the human race. To Luisa Jesus reveals: “If Adam had not sinned, the Eternal Word who is the very Will of the heavenly Father, would have come to earth glorious, triumphant and reigning, accompanied visibly by his angelic army whom all were to see. And he was to come with the splendor of his glory to enthrall everyone and draw everyone to himself with his beauty, crowned as king with the scepter of command, so as to make himself king and head of mankind. He was to give souls the great honor of being able to say: “We have a king who is man and God”. Indeed, your Jesus was to come down from heaven, not to find man infirm on account of having withdrawn himself from My Divine Will, but [in a state] where no illnesses of body or soul should exist” (L. Piccarreta, volume 25, March 31, 1929).

Question: Jesus’ human will and God’s Divine Will were inseparable. He never wavered from Gods Will. That said, why did Jesus ask that the cup be passed from him? Was this a glimpse of his human will communicating with God’s will?

Answer: In response, the short answer is, yes. The theological answer is Jesus had two natures – divine and human, as he was God and man. Since the will is a faculty of the soul and a property of nature, and Jesus had two natures, it follows that Jesus had two wills – divine and human. His Divine Will (a property of his divine nature) was sinless and infallible, and his human will (a property of his assumed human nature) participated in the sinlessness and infallibility of his Divine Will. St. Paul affirms, “though he was in the form of God… he emptied himself, taking the form of a slave, coming in human likeness” (Phil. 2.6). In ‘emptying himself’ Jesus freely chose to condescend and assume human nature with its limitations, whereby the divine intellect illuminated his human intellect, and the Divine Will empowered his human will.

Question: If your body is a sanctuary of the Hearts of Jesus and Mary, does it means they are acting in you and living in you?

Answer: With the gift of Living in the Divine Will there comes a newly actualized indwelling of the three divine Persons in the human soul and body. This may be referred to as a psychosomatic Triune indwelling. This triune indwelling establishes within the individual’s soul and body Jesus’ “Real Life”. Jesus’ Real Life derives its efficacy from his “Real Presence” in the consecrated Host. In the soul in whom the Trinity indwells, the three divine Persons are respectively operating in and through the soul’s will, intellect and memory (“three divine suns”: L. Piccarreta, volume 24, June 7, 1928) and the body’s heart, lifeblood and breathe (“three divine motions”: Ibid., volume 20, November 18, 1926). Subsequently the individual’s every thought, word and action are truly the thoughts, words and actions of Jesus in whom the Father and Holy Spirit operated. As for the individual in whom Jesus’ Real Life is established, it cooperates with the operation of the three divine Persons.

Question: Is it correct to say that one can sanctify oneself?

Answer: In the strict sense of the word, one cannot sanctify oneself; rather, the Holy Spirit sanctifies the human being while the human being simply disposes itself to receive the sanctifying work of the Spirit. The “divine acts” the human performs, and that Jesus requested of Luisa, are not our acts at all; rather Jesus himself is acting in us, which gives meaning to the expression, “divine acts”.

Question: On November 5, 1923, it appears Luisa received absolution from Jesus without a Priest. If this is possible, can the same be said for us, that is, can we too be forgiven of our sins without the absolution of a priest?

Answer: The November 5, 1923 passage you refer comes from volume 16 and states as follows: [Luisa relates]: “I was feeling oppressed on account of my sweet Jesus’ absence, and because the Confessor denied me absolution due to me being bad and me refusing to be [completely] open [with him in Confession]. So, after having received Holy Communion, I abandoned myself in the arms of my most sweet Jesus, saying to Him: ‘Help me, my love; do not abandon me. You know the [interior] state in which I find myself on account of your absence…’ As the High Priest You are, grant me absolution by telling me that You forgive the sins of my soul; let me hear your sweetest voice that gives me life and grants me forgiveness… [To Luisa Jesus reveals]: ‘…My Will encloses all the Sacraments and their effects. So, completely abandon yourself in My Will; by availing yourself of it in its entirety, you will receive the effects of absolution,1 or whatever else you may be denied. Wherefore, I encourage you to waste no time, for in wasting time you impede My Real Life which I am forming in you.’” This passage addresses three important questions that ultimately provide the answer to your question: 1) Why did Luisa confess her sins to Jesus? 2) What “bad” thing did Luisa do to cause the confessor to deny her absolution? 3) What does Jesus mean when he exhorts her not to “waste time”? 4) Why did Luisa not open herself up to the confessor?

Question: What place do the Sacraments occupy in the Divine Will, especially the Eucharist and Holy Orders?

Answer: The two Sacraments most emphasized throughout Luisa’s writings are that of the Eucharist and Holy Orders. It is noteworthy that all citations below are from Luisa’s text, taken from the ecclesiastically approved and published doctoral dissertation entitled, “The Gift of Living in the Divine Will, an Inquiry into the Early Ecumenical Councils, and into Patristic, Scholastic and Contemporary theology”.

Q: Is Jesus’ presence in a person who lives in the Divine Will greater than his presence in the Eucharist?

A: On p. 658 of my Dissertation I note Aquinas’ position in this regard (AQUINAS, Summa Theol. 3.2,3 ad 2). Noteworthy is Jesus’ affirmation to Luisa that his Real Life in the will of the redeemed (nota bene: human nature – not human person) is similar to his presence in the Eucharistic bread and wine (which substance is replaced by Christ’s divine Person) that Trent defines as his Real Presence (cf. Dissertation, pp. 121-126). However, there is one significant difference between Jesus’ Real Presence and Real Life, namely, that former has as its suppositum Christ’s complete being (his divine Person and divine and human natures), whereas the latter has as its suppositum the redeemed’s complete being (human person and human nature) conjoined to the operation of Christ’s complete being.

Public and Private Revelation The Catholic Catechism states the following: “No new public revelation is to be expected before the glorious coming of our Lord Jesus Christ. Yet even if Revelation is already complete, it had not been completely explicit; it remains for Christian faith gradually to grasp its full significance over the course of the centuries” (CCC, 66). In this article, one discovers the progressive disclosure (explication) of public revelation. If, on the one hand, this article relates that Jesus revealed to us everything we need for salvation and no new “public” revelation (the Deposit of Faith) is to be expected, on the other hand, it affirms that not everything in the public revelation of Christ was revealed to us “explicitly.” Concerning Jesus’ unexplicated doctrines, I recall Jesus’ words to his disciples before departing from this world: “I still have many things to say to you, but you cannot bear them now. But when the Spirit of truth comes, He will teach you all the truth” (Jn. 16:12).

Question: Some people say that in the Hours of the Passion, one suffers with Jesus, offers him compassion at a deep level, and therefore they no longer need to do the Stations of the Cross during Lent. Is this true?

Answer: Luisa participated in the Stations of the Cross in her little bed and in a manner the Lord had specifically hand-crafted for her. Through many locutions, visions, apparitions, vicarious physical sufferings and internal sorrows, Luisa was literally drawn into the Passion on a daily basis throughout the entire liturgical cycle that went well beyond the cycle of Lent in both body and soul. The “holes in her socks” bear witness to her physical participation in Christ’s Passion. It is noteworthy that from the age of 17, Luisa meditated every day on the Lord’s Passion (through visions and apparitions) and, 31 years later, in obedience to her spiritual director and confessor, Hannibal di Francia, she wrote these meditations down which Hannibal, and later Fr. Calvi, would publish under the title: “The Hours of the Passion”.

Question: Jesus had told Luisa on March 31, 1929 that if Adam had not sinned, Jesus would still have come to earth, but as a reigning King. What would have been the role of our Blessed Mother if this were the case?

Answer: Mary would have been conceived and born without sin, just as she was after Original Sin was committed. She would have been conceived immaculately, and so would all of Adam and Eve’s progeny who would have also been conceived without sin in Eden. Eve would have remained the mother of all the living in the order of preternatural grace, and Adam, the head of the human race, would remain under the kingship of the new head of the human race who is Christ. To Luisa Jesus reveals: “If Adam had not sinned, the Eternal Word who is the very Will of the heavenly Father, would have come to earth glorious, triumphant and reigning, accompanied visibly by his angelic army whom all were to see. And he was to come with the splendor of his glory to enthrall everyone and draw everyone to himself with his beauty, crowned as king with the scepter of command, so as to make himself king and head of mankind. He was to give souls the great honor of being able to say: “We have a king who is man and God”. Indeed, your Jesus was to come down from heaven, not to find man infirm on account of having withdrawn himself from My Divine Will, but [in a state] where no illnesses of body or soul should exist” (L. PICCARRETA, XXV, March 31, 1929). “If Adam had passed the test, all human generations would have been confirmed in his state of happiness and royalty” (L. PICCARRETA, XXIV, April 1, 1928).

Q: Can someone receive the gift of Living in the Divine Will immediately?

A: The gift of Living in the Divine Will is not a virtue, but a gift. And as a gift it consists of God’s absorbing the human will and conferring upon it his own “eternal mode” of operation that has neither beginning nor end. To assert that the “eternal mode” is merely a degree of growth in holiness, and not a state of holiness is to underscore the very doctrines contained in Luisa’s text (for the proper interpretations of Luisa’s doctrines conder the ecclesiastically approved Doctoral Dissertation on this website re. the distinction of these fundamental terms). The Divine Will’s “absorbing” the finite human will into God’s eternal operation does not imply an annihilation of the free human will. Throughout Luisa’s text, absorption signifies God’s elevation and sublimation of man’s finite human action that enables him to participate in and cooperate with God’s eternal operation without any violation to the free human will. Because human nature is incapable of elevating itself to partake of God’s eternal operation, God accomplishes said elevation through the humanity of his Son.1

Q: In Volume 15, April 20, 1923, Jesus discusses true virginity being the “divine shadow” and that true virginity is a soul virgin in her affections, heart and thoughts. I am struggling to understand what exactly the “divine shadow” means according to the manner in which Jesus is using these terms. Any thoughts to help clarify this?

A: In the April 20, 1923 message you refer to, Jesus reassures Luisa that before his Fiat of Redemption, which began with his Incarnation in the womb of the Virgin Mary, the “divine overshadowing” (“l’ombra divina”) that Mary received (Luke 1:35) did not yet exist. Jesus also reveals that two virgins were needed, i.e., Mary and Luisa, to actualize in wounded human nature the Holy Spirit’s Fiat of Sanctification. In the excerpt below, he emphasizes that said overshadowing is alone capable of rendering fruitful his greatest works: “It is my custom to perform the greatest works in virgin and unknown souls, and not only in souls that are virgins in the body, but virgins in affection, in love and in thought. For true virginity is a divine overshadowing, and only I, with My overshadowing, am able to render fruitful My greatest works” (L. PICCARRETA, XV, April 20, 1923).

Q: What does Luisa mean when speaks of a “new holiness” or a “new sanctity” in the Church?

A: Consider first the meaning of expression, “new Pentecost”, of Popes John XXIII and John Paul II, both of whom were accorded the same 4/27/14 date for their canonization. The “new Pentecost” particularly underscores a new outpouring of grace in the Church of the modern world. And this new Pentecost is associated with an outpouring of the Holy Spirit, to whom the work of sanctification is especially attributed. Interestingly, Luisa writes of the Holy Spirit’s sanctifying work of grace in the modern world as well, and she relates it to the fulfiment of the “Our Father” prayer. She frequently refers to this outpourng of grace as the “Fiat of Sanctification”, whereby God’s will may be done on earth as in heaven. She further describes this outpuring as an infusion of God into the soul of the redeemed that enables it to participate continuously in the life of eternity, which John of the Cross calls “the perfect state of glory” that is “proper to the next life”1, and that Adam enjoyed before sin. Jesus tells Luisa: “My daughter, the blessed in heaven give Me much glory because of the perfect union of their wills with Mine, as their life is a product of My Will. There is so much harmony between us that their breath, inhalation, movements, joys and all that which constitutes their beatitude is the effect of My Will. However, I tell you that for the soul who is still on earth and united with My Will in such a way that it never deviates from it, its life is heavenly, and I receive from this soul the same glory I receive from the blessed. Or rather, I take more pleasure and delight in this pilgrim soul because what the blessed do, they do without sacrifice and amid delights, whereas what this pilgrim soul does, it does with sacrifice and amid sufferings. And wherever there is sacrifice, I take more pleasure and I am more delighted. Since the soul who is still a pilgrim and lives in My Will forms one life with the blessed who live in My Will, the blessed themselves participate in the pleasure I receive from this pilgrim soul”2.

Q: Is it true that the saints of old were unable to do continuous acts in the Divine Will like Luisa?

A: What runs throughout Luisa’s text is God’s “eternal mode” of operation that embraces acts both “continuous” and “intermittent” in the Divine Will. Although there are different degrees of “living” in the Divine Will, there is but one state, i.e., the eternal mode of God’s one eternal operation. To better express this truth, consider a small pond in the center of which falls a large rock that, in turn, produces varied co-centric rings on the water’s surface – some small, others large, and yet others splashing back and forth onto shore. The rock represents Christ; the circumference of the pond represents the God’s one “eternal mode” of operation (eternal act) that has neither beginning nor end; the water represents all creation and all centuries; the co-centric rings represent man’s acts done in and out of the Divine Will. The small co-centric rings at the pond’s center represent continuous acts done perfectly in the Divine Will; the larger rings represent continuous acts done imperfectly in the Divine Will, as they move away from that center which is Christ; the rings that splash back and forth onto shore represent intermittent acts done in the Divine Will. Now, only those rings that remain in the pond and that never leave the bed of water represent the state of Living in the Divine Will, but in varying degrees, some more perfectly than others. The smaller and larger rings that represent continuous acts in the Divine Will constitute “divine acts” that remain in God’s one eternal mode of operation, and therefore in eternity, as they never leave their circumference. Hence Jesus’ words to Luisa: “My beloved daughter, did you see that? The sea symbolizes My immensity, while the objects, different in size, symbolize the souls who live in My Will — but with different ways of living: Some on the surface, others below and yet others completely losing themselves in Me, all varying according to how they live in My Will. Some souls live in [My Will in] an imperfect way, others in a more perfect way, and yet others reach the point of completely losing themselves in My Will” (L. PICCARRETA, XI, June 29, 1914). Nota bene: That souls may live in the Divine Will in varying degrees of perfection is again manifest to Luisa (cf. XVI, February 10, 1924).

Q: What is the difference between “doing” and “living in” the Divine Will?

A: In considering the Divine Will model of prayer and action, Luisa uses the expressions, “doing the Divine Will” and “Living in the Divine Will” to emphasize the soul’s operation respectively before and after the Divine Will model. She affirms that “Living in the Divine Will” is the model that is “closest to the blessed in heaven” and as distant from “doing the Divine Will” “as that of heaven from earth”. Jesus reveals to Luisa: “To live in My Will is to reign in it and with it, while to do My Will is to be submitted to My orders. The first state is to possess; the second is to receive dispositions and execute commands. To live in My Will is to make My Will one’s own, as one’s own property, and for them to administer it as they intend; to do My Will is to regard the Will of God as My Will, and not [also] as one’s own property that they are able to administer as they intend. To live in My Will is to live with one single Will […] And since My Will is all holy, all pure and all peaceful, and because it is one single Will that reigns [in the soul], no contrasts exist [between us] […] On the other hand, to do My Will is to live with two wills in such a way that, when I give orders to follow My Will, the soul feels the weight of its own will which causes contrasts. And even though the soul faithfully carries out My Will’s orders, it feels the weight of its rebellious human nature, of its passions and inclinations. How many saints, although they may have reached the heights of perfection, felt their own will waging war on them, keeping them oppressed? Whence many were compelled to cry out: ‘who will free me from this body of death?’ so that is, ‘from this will of mine so that wants to give death to the good I want to do […]?’ My daughter, living in My Will is the life that most closely resembles the [life of the] blessed in heaven. It is so distant from one who is simply conformed to My Will and does it, faithfully executing its orders. The distance between the two is as far as that of heaven from earth, as far as that of a son from a servant, and a king from his subject”1.

Question: At Sunday Mass during the Nicene Creed, why do we say that “on the third day, he rose again”. Did Jesus rise more than once?

Answer: Consider the wording of the Nicene Fathers that constitutes for Catholics an article of faith: Original Greek text: “…ἀναστάντα τῇ τρίτῃ ἡμέρᾳ…” Latin translation: “…resurrexit tertia die…” English translation: “rose again on the third day…” Both the Greek (ἀναστάντα) and the Latin (resurrexit) employ the word, “resurrected” that has been translated into English as “rose again”. The literal interpretation “re-surrect” means to “again-arise” (again: “re”, arise: “surrect”), which implies to “stand erect again”. When interpreted within the context of Sacred Scripture and of the Council Fathers, this expression signifies more than a physical action. Rising again is a two-fold reality, both physical and spiritual. While the physical reality constitutes the body’s action of rising, the spiritual reality constitutes the soul’s action of returning to the body, and reanimating and restoring to it the rationality and volition it once enjoyed. Thus the word “again” singifies the “re”-storation of the soul (intellect, memory and will) to its body, which in turn, causes the body to physically rise – not vice-versa. By this means, there is restored to the physical body of Jesus the psychosomatic union he once enjoyed on earth.

Q: In Luisa’s writings she writes about a “Supreme Will” and a “Divine Will”. Are they different?

A: The Supreme Will is synonymous with the Divine Will that is common among the three Divine Persons. The three divine Persons possess only “one” Divine Will.1

In recent years the faithful have asked me to address the question of whether or not the consecration of Russia requested by Mary has been done. In response, I begin by recalling the 3rd apparition of Our Lady of Fatima on July 13, 1917, in which Mary showed the three shepherd children the vision of hell and revealed: “You have seen Hell where the souls of poor sinners go. To save them, God wishes to establish in the world devotion to My Immaculate Heart. If what I say to you is done, many souls will be saved and there will be peace. The war is going to end; if people do not cease 1 Consecration of Russia offending God, a worse one will break out during the pontificate of Pius XI. When you see a night illumined by an unknown light, know that this is the great sign given you by God that He is about to punish the world for its crimes, by means of war, famine, and persecutions of the Church and of the Holy Father. To prevent this, I shall come to ask for the consecration of Russia to my Immaculate Heart, and the Communion of reparation on the First Saturdays. If my requests are heeded, Russia will be converted, and there will be peace; if not, she will spread her errors throughout the world, causing wars and persecutions of the Church. The good will be martyred; the Holy Father will have much to suffer; various nations will be annihilated. In the end, my Immaculate Heart will triumph. The Holy Father will consecrate Russia to me, and she shall be converted, and a period of peace will be granted to the world”.