I’d like to expound upon an essential point covered many times in The Crown of Sanctity and The Crown of History and which I really emphasized during a talk I gave at the Conference in Texas.
I was recently contacted by a reader who has not read my books but wanted to know how Luisa’s revelations square with Catholicism. Although the answer to that question pervades both of my books, I suppose I should make it clear here, on a post, as well! (And I should also note that I certainly take no offense at one not wishing to read my books. Quite the contrary, I eagerly look forward to the day when my books will simply collect dust: that is, the day when each person throughout the world has already devoured the knowledges of the Divine Will directly from Luisa’s revelations, at which point my own unworthy introductions to the same will be unnecessary. For as I always say and truly mean: my mission is merely to invite people into the Divine Will and give very basic introductions to It.)
Therefore, I will do so in this post — immediately below these words, as a huge pasted image, so that no one can miss it:
Because — as Scripture admonishes, as has always been the teaching of the Church, and as has always been the insistence of the Saints — our aim above all aims is to become holy; to attain sanctity. Our goal is not merely to be saved (that is just the beginning of the adventure of Christianity), our goal is not merely to do good things (that is simple activism), our goal is not merely to be rid of sin (that should occur in the preliminary stages of our pursuit of holiness), and no, our goal is not even the Sacraments themselves (necessary and holy as they are — they are means to the end of sanctity, not sanctity itself — consider that they will not exist in Heaven and that there are plenty of people now in Hell who, while on earth, had received the Sacraments); our goal, rather, is to fulfill as much as possible the central petition of the only prayer that Jesus Himself taught us to pray. Our goal is to do the will of God here on earth just as it is done in Heaven above.
I focus so heavily on this idea of the Gift of Living in the Divine Will as the Crown because, first of all, that is Jesus’ own teaching in His words to Luisa; but also because it emphasizes the very thing we must be most careful about regarding Jesus’ revelation to Luisa: Like any good crown, it fits perfectly and beautifully upon the head on which it is placed. That is, it fits perfectly and beautifully with Scripture, Magisterium, and Sacred Tradition.
And, even more so: The Gift of Living in the Divine Will is the very thing Scripture, Tradition, and Magisterium have always been leading us towards; step by step, and it leaves none of these things — which are its very foundations — behind, much less does it contradict them. In fact, it impels us to value all these things even more!
I did my lowly best to trace out this dynamic in clarity in my books, so within this post I will not repeat all of that (see pages 115-193 in the Crown of Sanctity or pages 64-91 in the Crown of History for it), instead I will reiterate what this entails:
It entails no contradictions whatsoever with what we already have and believe as Catholics:
- No dispensation from the Sacraments.
- No dispensation from the Hierarchy.
- No dispensation from the moral law.
- No new dispensation at all.
- No new public revelation.
- No changing of doctrines.
- No “evolution of dogmas.”
As I said in my talk, 99% of Luisa’s followers already fully recognize this dynamic: they are completely orthodox and devout Catholics who would never dream of entertaining a heresy, even if they (wrongly) thought that Luisa’s writings taught one.
But, sadly, the remaining 1% seem to neglect this absolutely essential nature of Luisa’s revelations — and they do so at the risk of great damage to their souls and great damage to those they influence. For Luisa’s revelations are private revelations with no right to correct, surpass, or complete public revelation.
Now, nowhere do Luisa’s writings make any attempt to do any of those things; so, in a sense, this entire point I here make is superfluous. For the problem is not within the writings themselves; the problem is that, if a Catholic who does not fully understand Church Teaching and what Jesus is telling Luisa (that is, every Catholic alive; for we all have a very imperfect grasp of the enormous depth of our Holy Faith) approaches Luisa’s writings thinking them to be a new public revelation, he may in turn fail to correctly resolve any apparent contradictions between Luisa’s writings and Church teaching (as with any mysticism, one is likely to encounter situations in Luisa’s writings that appear to him to be examples of such contradictions, even though there are, in fact, no actual contradictions — as indeed the authority of the Church has repeatedly affirmed — see The Crown of Sanctity pages 72-75).
For one who realizes that there will be no new public revelation, the resolution is simple: when one’s mind presents an apparent (because there are no actual) contradiction between Church teaching and Luisa’s revelations, he must always favor Church Teaching.
The 1% attempts to wiggle out of this fact by claiming that the Catechism’s teaching, in §66, “no new public revelation is to be expected before the glorious manifestation of our Lord Jesus Christ,” does not apply here precisely because Jesus’ revelations to Luisa are the “glorious manifestation” there referenced.
But by that logic, any private revelation in the history of the Church (considering how gloriously each and every one of them manifests Our Lord Jesus Christ) could have simply claimed to be an aspect of Christ’s manifestation in glory, and thus the distinction between Public and Private revelation would be eliminated. But that distinction is dogma; consequently, anything that seeks to eradicate it is heresy.
Clearly, this teaching of the Catechism refers to Christ’s final coming at the end of time; not to any of the various comings in grace that the Church has experienced and will experience before then. Not even the greatest coming in grace that will institute His kingdom on earth will change this; for remember — we reject Millenarianism! As I wrote in The Crown of History (and went into much more detail on in The Crown of Sanctity pages 351-455):
I understand the temptation that this 1% experiences: they read those passages in Luisa’s writings that refer to this Gift of Living in the Divine Will (now in a small number of souls; soon over the whole earth in the Glorious Era of Peace) as the “Third Fiat of Sanctification,” (The First being Creation, the Second being Redemption) and they think to themselves (erroneously):
“Hmm. Well, just as Christianity basically replaced Judaism, then this Fiat of Sanctification must, at least in some senses, replace Catholicism.” Wrong.
Remember: Judaism was not one of the Three Fiats of God. It was a temporary Covenant that God made with Israel in order to prepare for the coming of Christ. It was designed by God to be replaced. It was made to eventually give way to a new dispensation. That is radically unlike what we have with our Faith (Catholicism): we have the new and eternal Covenant. It will never be replaced — neither in its totality nor in any parts of the Deposit of Faith of which it is constituted.
Furthermore, this new and eternal covenant we have is itself one of the Three Fiats of the Almighty!! It is the Fiat of Redemption. And answer me this:
Did the Fiat of Redemption replace the Fiat of Creation?
Of course not!
It took place entirely within the context of the Fiat of Creation. Christians live in the same world, eat the same food, have the same bodies, etc., as the Jews before them did.
So it is (and will be until the end of time) with the Fiat of Sanctification. It is taking place — and always will take place — entirely within the Fiat of Redemption: and all of the Sacraments, Doctrines, and Hierarchies that necessarily, by Divine Constitution, come with it. We are never dispensed from these things. Even in Heaven, we will still be Catholic (though we will be in the Church Triumphant then, not the Church Militant); although at that point the veils will be completely removed and hence the Sacraments will no longer exist.
Above all, it is Luisa’s revelations that make this dynamic clear and obvious. Jesus even goes so far as to tell Luisa that these two Fiats — Redemption and Sanctification — hold hands and are really just two acts of the same Eternal Decree.
I traced out a portion of this dynamic on page 515 of The Crown of Sanctity:
I’ll conclude this post with a few more relevant points from The Crown of History’s appendices: