The Holy Spirit on Romans 7:14-25 (Part II)

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[May 29/June 3, 1948]1

 

Part 2

[Valtorta: “Says the Sweet Guest”:]

The Holy Spirit:

[Romans 7:14-25]

The Law is spiritual. It is spiritual even when it forbids material things.

Truly, in the Decalogue (Ex 20:1-17), the purely spiritual commands are the first three. The other seven, and especially the last six, are prohibitions of sins against one’s neighbor, against his life, his property, his rights, his honor. One could say, then, that to call the Law “spiritual” is correct, because it comes from God. But it is not wholly correct, since one is commanded in a good two-thirds of it not to commit material actions which God forbids.

But beyond the ten Commandments of the perfect Law stands the perfection of the Law, with the two commandments given by the teaching Word: “‘You shall love the Lord your God with all your heart, with all your soul, with all your mind.’ This is the greatest and first commandment. The second is like it: ‘ You shall love your neighbor as yourself.’ On these two commandments depends the whole Law and the prophets” (Mt 22:37-40).

In the light of the Light, which is the Word, the spirituality that is in the whole Law is illuminated, because it is given to make one live in love. Because all the Law rests on, and lives through, love. And because love is a spiritual thing, just as the Being or creature may be spiritual, toward whom love is turned.

christ
“Portrait in White”, Heinrich Hoffmann

The Triple Love for God
Triple, is the love for God: love of the heart, of the soul, and of the mind. Because in man is this little trinity: matter (heart), soul (spirit), and mind (reason). It is right that these three things which God created, to make a unique creature: man, should likewise give grateful recognition to God for the existence they have had from Him.

A triple love, then: love of the heart, of the soul, of the mind. Because Adam sinned with his heart (lust of the flesh), with his soul (lust of the spirit), and with his mind (lust of reason). He left the [established] order:by abusing the gifts he received from God; and by offending God with the very same gifts man received from Him—so that man could be like God and be the cause of His glory.

With the [same] things with which they [Adam and Eve] sinned, the sin should thus be repaired, the offense canceled, and the violated order re-established.

And the Word made Himself flesh to do that, and to give back to all of you “grace and truth” (Jn 1:17)—in full measure, overflowing, inexhaustible.

With whatever the first man sinned, the Man-God repaired.

And how one repairs, Christ instructs you with His example—even more than with His teaching, which is perfect but which you could judge impossible to practice. He is Master of deeds, not just of words. And whatever He has done, you can all do.

The heritage of Adam persists in every man. It is as though, hidden in all flesh, is an Adam who can be weak in the test, as was the first Adam at the beginning of time. But Christ came: so that your falls may be repaired, your wounds compensated; and vital Grace restored—after the daily tests when your weakness kills that supernatural life which Baptism had given you. And Christ came to be a Master and Model for you, so that you may be His disciples and brothers—not just in name and in flesh, but in spirit and in truth—imitating Him in His perfection: in His triple love toward God.

Through this triple love, Jesus was faithful to the justice of the flesh, even though He was tested and was free in His free will, like any man.

Through this triple love, Jesus was perfect in the justice of the soul, that is in obedience to the ancient divine precept: “You shall love the Lord your God” (Dt 6:5), and not feeling that He was exempt from this duty because He was God like His Eternal Begetter. He is Man-God, true Man and true God: not by a temporary infusion of the Spirit of God into a flesh predestined to such a lot, or through a moral union of a just man with His God, but through a hypostatic union of the two Natures. This union does not change the divine nature because it is united to that human nature. And it does not alter the human nature—composed of flesh, mind, spirit—because it is united to the divine nature.

Finally, through this triple love, Jesus was sublime in the justice of the mind. He submitted His most perfect intellect not just to the divine Law, as every man should do who knows It. But He submitted it also to the designs of God—for Him, and on Him: Man—accepting everything proposed, and fulfilling every obedience, even to the last: the death of the cross.

“Having Made Himself a servant” (Philip 2:7) for all of fallen Humanity, Jesus passed on to men the sign He Himself set so that they may reach perfect love. But He did not impose on men His total sacrifice—as the end purpose of love—in order to possess Heaven. And in the second precept of love, He said nothing else to you but: “Love your neighbor as you love yourselves” (Mt 22:39).

He went further. He did not limit Himself to loving His neighbor as He loved Himself, but loved him much more than Himself. Because to give this “good” to His neighbor, He sacrificed His own life, and consumed it in suffering and in death. But for you, He does not propose so much. It is enough for Him that the great majority of the members of His Mystical Body bear the little cross of each day, and love their neighbor as they love themselves.

predestination

Predestination
Only to His chosen—to His predestined—does He indicate His own Cross and destiny and say: “Love one another as I have loved you” (Jn 15:12). He insists: “No one has a greater love than that of him who gives his life for his friends.” And He ends: “You are My friends, if you do what I command you” (Jn 15:9-17).

Predestination is never separated from heroism. The saints are heroes. In this manner or that, in the manner that God proposes to them, their life is heroic. They know what they are doing, and they know where such action leads them—but not if they become frightened of it. They also know that what they do serves to continue the Passion of Christ, to increase the treasures of the Communion of Saints, to save the world from God’s chastisements, and to snatch from Hell so many lukewarm and sinners who, without their immolation, would not be saved from damnation. Since lukewarmness too—by gradually cooling the charity that every man should have, to be able to live in God—leads slowly to the death of the soul, as by a spiritual starvation.

If predestination were separated from the heroic will of the creature, it would be something unjust, and God cannot want unjust things. [But] I speak here of predestination to holiness, proclaimed by the justice of one’s life and by extraordinary deeds. These deeds are like stars, which dot the life and way of a predestined soul faithful to its predestination to glory, and which continue to be proclaimed by miracles—beyond the death of the predestined soul.

Predestination to Grace is one thing, common to all men, and therefore granted gratuitously by God, in sufficient measure to be saved. But predestination to glory is something else, given to those who, during their earthly life, have used well the gift of Grace, and have remained faithful. This is despite every test of temptation to evil, or despite [a situation where] any other extraordinary gift is accepted with a movement of joy, but is not demanded nor destroyed by making—of the gift—a foolish presumption of being so loved and so sure of already possessing glory, as not to need to struggle any longer and persevere in heroism, to arrive at this glory.

Quietism, into which the first impulses of a spirit called to an extraordinary life sometimes degenerate, is disliked by God. So too is pride and spiritual gluttony: the two sins so easily committed in elect souls benefited with extraordinary gifts—and tested to confirm them in their mission, or to deprive them of it as unworthy. These were the sins of Lucifer, of Adam, of Judas Iscariot, who, having very much, wanted to have all. They sinned so gravely: by believing they were sure of being saved, without merit and solely by love on God’s part; by trusting solely in His infinite Goodness, without thinking that the perfect, divine Goodness—even while being infinite—never becomes foolishness and injustice; and by believing they were “gods”, because they had been so chosen.

God’s Justice
God certainly knows of what sort those will be who will continue to persevere heroically to the end. Whereas man does not know if he will persevere to the end.

And even in this, there is justice. Man’s free will—very often the cause opposing the attainment of glory, since only with difficulty, does man rightly use this royal gift of God. It is given so that man, aware of his last end, may freely choose to accomplish only good actions, to merit the attainment of that blessed end. If God intended that, despite his free will, every man should be saved, He would have forced men not to sin. But then He would have less regard for the freedom of the individual, created by Him with all the gifts: which make one capable of distinguishing good and evil, capable of understanding the moral law and the divine law, capable of tending toward his destiny, and capable of reaching it.

There would also be lacking, for every single predestined soul, the cause of glory and the heroism of one’s life: [obtained] by remaining faithful to the end for which one was created, and by using, and using in a holy manner, the gifts one has received gratuitously from God. Those gifts are the marvelous fruits of the divine Love, Which wanted the salvation and eternal joy of every man, but Which leaves man free to want his eternal future—of glory or condemnation.

And justice also is this ignorance, on your part, of your last lot. For if you knew your eternal future, you would remain without the motive that pushes the just to act in order to merit the beatific vision of God, which is immeasurable joy. Thus you could fall into either quietism or a pride which, even if transitory, would be always sufficient to create a longer expiation for you, and a lesser degree of glory. The unjust, however, [by knowing their eternal future], would have the motive that would push them to become such true satans that they would come to hate and blaspheme God, and to hate and harm their neighbor without any further restraint, knowing they are already destined to hell.

No. There is a knowing the Law and the end to which obedience or disobedience to the Law brings one. But there is an ignorance of what only God’s omniscience knows. This is so that the just do not lack the stimulus of pure love, that will merit their glory. The perverse also—who prefer sin and crime to justice and love—do not lack the freedom to follow whatever they please. [In this way the latter], in the hour of divine condemnation, may not commit the last sin against Love, by hurling at Him this blasphemous accusation: “I acted in this way, because You have always destined me to Hell.” [With this knowledge of the Law, and ignorance of one’s final end], every rational creature must freely select the way that pleases him, and choose the end he prefers.

Predestination to glory is not [just] a gratuitous gift granted to all men. As well as a gift, it is a conquest—made by those who >persevere in justice. It is obtained with the perfect use of the gifts and helps from God, and with that good will which never leaves inert anything proposed or given by God, but activates it, turning everything to the holy end of the intuitive vision of God, and the joyous possession of Him.

Someone objects: “But then do only those who are holy at the moment of death have glory? And the others? Is Purgatory, perhaps, a less painful but always constraining prison which separates souls from God? Are not the spirits of those predestined for Heaven also being purged?”

They are. A day will come, and it will be that of the Final Judgment, in which Purgatory will be no more, and its inhabitants will pass to the Kingdom of God. And Limbo, too, will be no more, because the Redeemer is such for all men who follow justice, in order to honor the God in Whom they believe, and to tend toward Him—such as they know Him—with all their strength.

Yet how much exile still for these, after their earthly life! And how much for those who limit their love and work to that minimum sufficient—so that they do not die in disgrace with God Whom as Catholics they know!

Perfection in Love
These [latter] are saved less through their own merits than through the infinite merits of the Savior, the intercession of Mary, the treasures of the Communion of Saints, and the prayers and sacrifices of the just, How much difference between these, and those who wanted glory not from egoism, but out of love for God!

The first [group]—with difficulty, with many halts from lethargy, with murmurs of dissatisfaction, and even straying onto the ways of egoism—drag their very limited love like a chain and a weight. How much difference compared with the second [group], who are true lovers of God and imitators of Jesus Christ. They “love as Jesus loved” [Jn 15:12], giving even their life, and always embracing every cross—rather, asking for crosses as the gift of gifts—in order to save the life of their neighbor’s soul. They are victim-souls, who always appear to the divine Knowledge as “friends of Jesus,” because they do what
He commanded them [Jn 15:14].

Eternal present: “You are My friends.” God knows. Individual condition: “If you do.” Because winning a friendship requires works capable of obtaining that friendship. But the assurance that such works will make the One your Friend—Whom you wish to be such—helps you to accomplish these works. As it is among men, so, and even more perfectly, is it between God and men.

When the His lesson was already more “deed” than word, Jesus gave His last lesson to His apostles, so that they should reach the perfection that He required, in order to call them “friends”. And that is the perfection Jesus has required of all those predestined to rapid glory, proclaimed by the heroic justice of one’s life, by extraordinary deeds during life, and by miracles after death. “You are My friends if you do what I command you” [Jn 15:14]. He encourages [them] to future effort, by rewarding [them] already with the present tense: “you are”.

christonthecross
Velazquez

Creation and Redemption Through Love

Jesus knew His apostles as He knows every man, and He considered them—as He considers each of you—for what they were: feeble creatures of Adam’s heritage, and weighed down by so many elements contrary to one’s elevation into the spheres of perfection. And He knew, as He now knows, what a potent factor is love given in anticipation, to spur one to reciprocate. Man is like a baby, who learns to become an adult and independent of another’s help. But just for whatever it is worth to point out—he is one who is incapable, and who must be helped in everything: to grow, to be nourished, and to walk. And he should be helped by someone who is already formed—one who has reached the perfect age: in body, intellect, and spirit.

And Jesus made Himself “mother” in order to make man a “spiritual child”, an adult of chosen stock, a royal priest, and a living victim who continually offers himself to God like Christ—with Christ, and through Christ. This is to continue the perpetual sacrifice, which was begun with Christ and will terminate at the end of the ages. And the milk, with which He nourishes you, is His Charity. The arms, with which He supports you, are His Charity. The words, with which He speaks to you to instruct you with the true wisdom of life, are His Charity.

The Gospel of St. Luke says: “Many sins have been forgiven her because [therefore]2 she has loved much” [Lk 7:47]. But what brought the sinful woman to the redemption of loving—much—Him Who is Holy, if not the Redeemer’s much love for her? In every man is an Adam, I said. And I add: “In every creature is a Mary of Magdala3“. And what saves the sinful soul many times is God’s infinite love for her.

Truly, you are those redeemed by love, even before [being redeemed] by the Blood and Death of the Son of God. Blood and Death have been the final stroke of your redemption. But God’s love for you is His eternal state for you, and this divine Love began to save you ever since Its eternal existence. Because before time even existed, you were in the thought of God. All of you, from Adam to the last man: with your heroism and your straying, your treasures and your miseries, and with your great need of being very strongly helped, divinely helped, so as to be able to reach the end for which you were created. And Love, in His divine Knowing and Willing, had already established “from the beginning” whatever was necessary to bring you back to Life, as Humanity and as individuals. He had embraced all of whatever there was—of sacrifice and suffering—for love of you. He had immolated Himself from eternity for your love, for love of you—who are so often ungrateful, and still more often weak.

You might just contemplate the heroic will of the Son of God, the future Christ [Messiah], being such always. He was such from before the Redemption, such from before His Birth, such from before His Incarnation,such from the beginning of theworld and before the beginning of the world, going back in an immensity of time which is no longer time but is “eternity”. Then you could grasp that it is through love, that you are saved. For just as “in the beginning the Word was near God” [Jn 1:1], so equally “in the beginning love was near God,” rather was God. For God is nothing else but Love. And just as it is written: “All things were made through Him [Jn1:3], so also it is correct to write: “All things were made through Love.”

All the sensible and supra-sensible creation is a work of love. All providence, all physical, moral and supernatural laws are works of love. All the actions of God are works of love. God’s creation is love, and the particular creation of man, adopted son of God, is love. The Incarnation of the Word is love. The Passion [suffered] to redeem man is love. The Eucharist is love. The gifts of the Paraclete are love. The Paraclete—Theologian of theologians, Giver of Wisdom, Understanding, Counsel, Fortitude, Knowledge, Piety, Fear of God—gives love to those who worthily receive Him. He is the Love of the Father and the Son, Giver of Fertility and Sanctifier of those who know how to keep Him in themselves, by a pure and holy life. And the Church, dispenser of grace and Teacher of the faithful, is love.

The perfect One and Triune Love fills you with Himself and with His generosity to make you all perfect on Earth, and blessed in Heaven. And the Christ proposes to you the two perfections, through which you will arrive at eternal glory.

Jesus as Word proposes to you, creatures divinized by Grace, the very same holiness of His Father: “Be perfect as your heavenly Father is perfect” [Mt 5:48]. As Master, He, Man, proposes to you—men like Him in flesh and soul—His own holiness: “Learn of Me. I have given you an example so that as I have done, so you should do. Blessed will you be if you put into practice My example. You are My friends if you do what I command you” [Jn13:15-17; 15:14].

Between the parallels of these two proposed forms of holiness—the way of eternal Life for you—is the Christ, Who unites in Himself: as Word, Son of God, the Holiness of God; and as Jesus, Son of Mary Immaculate, the perfect justice of Man, innocent and full of Grace and Truth. And since “you are gods and sons of the Most High” [Ps 82:6 (Vulg. Ps 81); Jn 10:34], O men redeemed by Christ: as sons of God and sons of man, you can and ought to copy your Brother Jesus, to become other Christs, true sons of God, Heirs of Heaven. Nor is this impossible, since He, Jesus, has shown how it is possible to be that.

If the Word had manifested Himself only as the divine Speech, as uncreated and spiritual Master—just as God manifested Himself to the Patriarchs and Prophets before the coming of Christ—man, dismayed or rebelling, could have groaned or cursed, according to his soul, [saying]: “How can I—carnal man and perpetual Adam, tempted to sin and weak by nature—do what You teach: You, Who are purest Spirit, You, Whom Satan does not tempt, and Who have no imperfections of nature in You?” Or also: “Why have You allowed me to be corrupted from the womb of my mother, and why have you allowed the father of Humanity to be corrupted, if You wanted me holy? I answer Your mockery with my curse.”

But the Word became flesh. He took a human nature, in everything like His brothers in Abraham. This was no different for the time in which He was Jesus of Nazareth, no different from Adam, full of grace and innocent from his first day in Eden. And like Adam, He was tempted in order to be tested [Mt 4:1-11], so that He might understand and help—by His direct experience as Man, and by His example—those who are being tested [cf. Mt 6:13].

Man can no longer be discouraged, saying: “I, carnal man, cannot be perfect as my Father in Heaven, nor do what the Word teaches.” And he cannot even call “mockery” the instruction of the Word given to one who—through a human nature weakened and corrupted by Original Sin—can succeed only with much and continuing effort, in putting [that instruction] into practice.

Nor can man even say: “The spiritual Law is not suited to me, a carnal man. Because it contrasts too much with the external voice of my members, of the world about me, and of the demon who constantly comes around me and tempts [both] the baser forces of my animal nature, and the moral forces of my rational nature. It contrasts too much with the inner voice of my conscience, which directs itself toward my spiritual nature with the very voice of God. For the voice of conscience is God, recalling His creation from drawing away from the Law, or trampling on It. It is that voice which speaks in my depths, saying to me: ‘Do this,’ or:‘Do not do that.’ I know I have the will to do what is good, and I recognize this Law as holy. My conscience as man, and my reason which distinguishes me from the brute beast, tell me the law is good. [I know these faculties] were given to me by God to make me capable of understanding, reflecting, choosing and wanting what is good. [And] God Himself—Who is the eternal Mover of all His creatures—moves the divine impulse within me. He is the Immense, Who communicates to me His own Immensity as He does to every divinized man called to great things—so that I, His adopted son, may be capable of accomplishing great works, in which there is a likeness of His supreme greatness and His most perfect works. [And I know that] the first and greatest work of all, [for me], is that of tending toward Him with all my love, because He is the only true Good. Yet [despite all of this] I do not succeed in accomplishing the good that I want; rather I yield to the evil that ferments more strongly in me than the good ” [Rm 7:19].

No. You cannot say this. Because while the evil is great, great too is the heritage of evil that is in you; and still greater is the evil hidden to harm you in the circumstances of life (the world). And the greatest evil is that which has the name: Satan—the beginning of Evil, a devouring and insatiable monster, eternal Hate, living and tireless toward the Creator and the creature. But One alone is infinite: God. And man, divinized, has with him Grace, that is, God: God-Charity, God-Intelligence, God-Holiness, God-Strength, God-Power, God-Wisdom, God-Life, God-Beauty, God-Truth, God-Goodness, God-Purity, all most perfect and infinite, God the All.

The man of good will can do all if he remains united to Jesus Christ, Who does not wish to frighten man with the divine noises of the Law of Sinai—with their four impositions and six prohibitions. Because these frighten man, in whom lives the disordered law of the senses, stronger than reason, or at least struggling with his reason with equal force— from the time that the gift of integrity was wounded in Eden. So Christ reduces and concludes the whole Law, in a double commandment of love. And He presents it thus to you in a garment that is sweet, attractive, and joyous with love: “Love God, love your neighbor” [Mt 22:37-39].

To love is easier than to adore, than to honor, than to forbid one from doing something. To love God: God draws near to man, and man to God. To love is more inviting than to fear [cf. 1 Jn 4:18]. And it is a stairway to ascend to adoration.

Man cannot suddenly reach the summit of adoration. The infinite greatness itself of God keeps him for doing that and. And together with the fear of God—common to the ancient Hebrews, and to the miseries his nature—it forms the fetters that keep him far from God. But with its heat, love loosens those fetters, and puts its wings of fire on the soul. And the soul can rise, rise up always further, according as it always launches itself further without thinking of what it leaves behind—miseries, poor honors, limitations, fleeting riches and affections—but thinks only of what it reaches and conquers: God, and Heaven. No act of formal worship unites you to God as much as the spontaneous and continuous act of love.

Union with God
The fruit of union with God is wisdom. And wisdom leads to the exercise of justice in all things.

Man united to God is active and joyous. From the joy which comes to him from God’s pleasure for his actions—as a man loving God—he finds the impulse to an always greater activity in good. For union with God gives one the deepest peace—it never gives an inert peace.

There is no inertia in God, who is eternally at work. There is no inertia in the man joined to God by love. He loves God actively. And he is actively loved by Him. And this double activity produces an overflow, a radiation of loving fires upon creatures. For such a man to give relief to his own love, it is not enough to contain, in himself, that infinite Love which pours Itself out in him as if he were a basin, worthy and desirous of welcoming It. Nor is it even enough for such a man, once entered into the burning whirlpool of divine Love, to love only his Creator. For in contemplating his Creator, the eyes of his spirit and the spirit of his soul see all creatures, as well, in the Creator. He therefore feels himself moved to love them all in a holy manner, since they are the works of his most beloved Love.

Here is the love of neighbor that is born, that gushes forth, and is poured out: a holy and inevitable consequence of the holy love of God. A love of neighbor is exercised with justice. It sees every creature at its proper level—that is, always inferior to God—even though that creature were the dearest through the bonds of blood or affection, or the holiest by the justice of its life. A creature is therefore never put before God, but is seen also as a new gift of God, granted to make life easier, pleasing, sweet and meritorious, for one living on Earth.

And it is here, in the virtue of love, that man conquers his sublime freedom from the traps laid for his I [ego]: the traps of the world, of the demon, and of the restrictions resulting from the Original Sin.

Charity is a living fire. This living fire is a flame. The flame is free, and rises to the heavens. It also radiates warmth and light, and benefits the one who draws near to it. And it is here, in fact, that man, kindled with charity, rises up with its flame toward God, Center of every fire of love. At the same time [such a man] radiates these fires on his brothers, helping their miseries, illuminating their darkness, and cheering them by bringing into them the light which is God. He also purifies their impurities, because every saint—and whoever loves God and neighbor with his whole self is a saint—is a purifier of his brothers. With sublime pity he benefits the afflicted, the poor, and those sick of body or spirit. And thus he proclaims and establishes the Kingdom of God, in himself and in the world.

The “Pater Noster”: Kingdom of God
The Kingdom of God, in man, is love. Within man and in the world, the Kingdom of God is love, in opposition to the kingdom of Satan which is hate, egoism and the triple lust [cf. 1 Jn 2:16].

The Kingdom of God! That is, the “Pater Noster” [“Our Father”] lived: made living by the just. Made into a continuous “action“, and not made sterile with words murmured more or less distractedly. The “Pater” is truly lived, sanctifying the Most Holy Name of God by giving Him the truest praise: that of adoring Him in spirit and truth. It works so that others may adore Him by means of the double love which is obedience to the Law. This Law is given to direct man to religion, that is, to union with God and with his brothers, by seeing them in God; and [to direct him] to reverent respect toward the rights of God, and brotherly respect toward the rights of his neighbor.

The “Pater” made living by the establishment of the Kingdom of God in creatures and in the world, through the double love of God and neighbor. This is the way to possession of the Kingdom of Heaven.

The “Pater” is made living by adherence to the Will of God, whatever it be, through the double love that makes one accept—with peaceful obedience from the hand of God—trials, pains, agonies, struggles. And it makes us endure our neighbor with the suffering he can give us, considering him a “means” to attainment of eternal merits, through the continual patience that you must exercise toward those who test you. Those neighbors are your poor brothers, guilty against love, and for whom mercy and prayer are needed so that they may re-enter the way of Life.

The “Pater” is made living in a charity yet more difficult to accomplish: that of forgiveness of one’s offenders, offered to God-Love so that He may pardon you of your debts toward Him.

Charity is the greatest of purifications, and can be continuous: a continuous washing of your imperfections, accomplished by the flames of the double love. And charity is again the spiritual Law put into practice. It can be put into practice even by carnal man. Because always united to this charity is the faith which, by proposing to you its truth, spurs you on to overcome the trials of life in view of the Origin and End of every creature, that is: by Whom you are created; why you are created; for what Lot you are created; by Whom you are helped to reach so blessed a Lot; and by Whom you are assured that this blessed Lot is the heritage of every man who lives in justice.

Every truth revealed is a confirmation of how good, provident, and just is the Lord, One and Three. Good, provident, just: God, Father, Creator, Who “has disposed all things with measure, number and weight” [Ws 11:20], and has directed all things to their end. Besides giving Grace to man—whose end is supernatural—God also gives the indispensable means to reach that end: reason and conscience. These faculties permit man to know and follow the natural moral law. This law is not written on corruptible materials by a perishable and fallible legislator, but by the Finger of God upon the spiritual—and, hence, immortal— pages of the soul, so that it is not subject to any but the willful tampering of rebellious man. He can flee that law, and overwhelm the voices of reason and conscience with the howling of his unbridled senses. But he never succeeds in permanently suffocating these interior voices. For they are the very voice of God, resounding in every man, be he Catholic or infidel, schismatic or Hebrew, heretic, separated, or excommunicated. Since every rational creature knows and lives, if he wishes, according to the dictates of the eternal Law of Good.

Good, provident, just: God, Son, Savior, Who incarnated Himself in order to be Jesus, and died so that each of you would be again “one single thing with God” [Jn 17:11], just as sons are one single love with their father. And He rose again and ascended to Heaven, not only to give men the principal proof of His Divinity, but—with His rising again and ascending to Heaven—to give you also the promise and guarantee of the final resurrection of the flesh, and of the existence of the Kingdom of Heaven. Into this Kingdom, those who lived and died in the Lord will be assumed, so that they may enjoy the beatific vision of God, thus arriving at the joyous knowledge of the mystery of God, which no human intellect can penetrate.

Jean_II_Restout_-_Pentecôte
“Pentecote”, Jean II Restout

The Church
Good, provident, just: God, Holy-Spirit, Sanctifier, Soul of the Church, which He vivifies with His Grace and His Gifts, and which He guides, teaches and saturates with love. This is so that She may discern and decree with justice and wisdom whatever is relevant to the Faith and to customs, and may apply, with love and justice, either spiritual goods or chastisements. And with love and justice—detached from every personal attachment to judgments, calculations, self-interests, preconceptions or any other human motive—the Church may guide, support and teach her children, continuing the magisterium of Her Spouse, Her Head and Her Lord. This is He Whom She should serve and not sadden by putting up obstacles to His Will,4 even when they come out of what is ordinary. For God can will any good things for His children. And to none is it permitted to judge the actions of God, and to condemn them by putting up obstacles to them.

The Church exits because God the Word founded Her—by the will of God the Father, and with the help of God the Holy Spirit. And the Triune Unity has made Her so fertile—thus enlarging the Kingdom of God in Its extension, and in its profundity in hearts and on Earth—so that Humanity may arrive as numerously as possible at the Kingdom of God in Heaven.

And with faith is hope, which is nourished by faith, so that both are kept alive by charity. Hope is born on and rests from and upon, the certainty that God does not lie nor fail in His promises. Hence hope gives man every help, so that he can attain the blessed resurrection and eternal life by having known and believed in the Son of God, and can put into practice His Words which save from spiritual death. For faith is union with Christ, a living in Christ. It is “life”. And he who lives in Christ, and from Christ, will not know death. He may be a dead shoot—dead from being separated from the trunk of the Vine: Jesus, either by sin, or by belonging to separated churches. Then later, by God’s grace and human good will, if he arrives at the first resurrection: that of engrafting his shoot in the one Catholic, Apostolic, Roman Church, he thus changes his spiritual death, into life.

Through Charity—the charity of God for man, and of man for God and his fellowman —through Faith and Hope, through all that comes to you from the three theological virtues and all that they produce in you, it is then that carnal man, even while still carrying in himself the dreadful weight of his wounded humanity, can follow the spiritual Law and arrive at glory.

“And who will free you from this body of death? The Grace of God5 through Jesus Christ your Lord” [Rm 7:24-25].


Go to Part 3
 _____________________________________________

— NOTES —

1. Maria Valtorta, Lezioni Sull’Epistola Di Paolo Ai Romani (Edizioni Pisani / Centro Editoriale Valtortiano srl, Via Po 95, I 03036 Isola del Liri Fr, Italia, 1986), pp. 153-168.
2. “...forgiven her because [therefore]...” —the Italian word perché, like the original Greek word it translates, is ambivalent and can be
translated either as “because” or “so that/therefore”.
3. “Mary of Magdala”—that is, Mary Magdalene.
4. “… putting up obstacles to His Will..” —quite possibly an allusion to the criticisms and obstacles opposed to Valtorta’s Visions and Dictations by some of the clergy in her hometown and in Rome.
5. “The Grace of God…” —This reading follows the Vulgate and a few other ancient New Testament manuscripts. But most modern translations
follow the alternate reading in many Greek manuscripts: “Thanks be to God through Jesus Christ our Lord.”

http://www.bardstown.com/~brchrys/Romans/Rom7-II.html

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