REFLECTIONS

ON THE MYSTERIES OF
THE MOST HOLY ROSARY OF

THE BLESSED VIRGIN MARY

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 The Blessed Virgin Mary asks us to pray Rosary every day.
She promises that the Rosary is powerful enough to solve all
problem of the mind, body and soul. This booklet is prepared by
using those chapters of the book “The Mystical City of God” (by
St. Mary of Agreda), which refer to the Mysteries of the Rosary. It
is my hope that this booklet will improve our meditation on the
Mysteries as we recite the Rosary. These chapters may also ignite
interest in reading the whole book, which runs into four volumes.
It is also intended to educate the faithful about the Glory of Mary
before God, so that they will hasten to request her intercession and
help in their problems. Mary is, as she herself says: Suppliant
Omnipotence.

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THE FIRST JOYFUL MYSTERY:
THE ANNUNCIATION

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 THE BLESSED TRINITY SENDS THE ARCHANGEL GABRIEL AS A
MESSENGER TO ANNOUNCE TO MOST HOLY MARY THAT SHE IS
CHOSEN AS THE MOTHER OF GOD.
For infinite ages had been appointed the convenient hour and time, in which the
great mystery of piety (I Tim. 3, 16), which was approved by the Spirit, prophesied to
men, foretold to the angels, and expected in the world, was to be drawn from the hidden
recesses of the divine wisdom in order to be appropriately manifested in the flesh. The
plenitude of time (Gal. 4, 4) had arrived, that time which until then, although filled with
prophecies and promises, was nevertheless void and empty. For it wanted the fullness of
the most holy Mary, by whose will and consent all the ages were to receive their
complement, namely the eternal Word made flesh, capable of suffering and redeeming
man. Before all ages this mystery was prearranged in such a way, that it should be
fulfilled through the mediation of this heavenly Maiden. Since now She existed in the
world the Redemption of man and the coming of the Onlybegotten of the Father was not
longer to be delayed. For now He would not need to come and live as if by sufferance
merely in tents (II Kings 7, 6) or in a strange house; but He could enjoy a free welcome
as in His temple and as in his own house, one that had been built and enriched at his own
preordained expense, more so than the temple of Solomon at the expense of his father
David (I Par. 22, 5). In this predetermined time then the Most High resolved to send his
Onlybegotten Son into the world.
And comparing, (according to our way of understanding and speaking), the decrees of his
eternity with the prophecies and testimonies made to man from the beginning of the
world, and all this together with the position of sanctity to which He had raised most holy
Mary, He judged that all the circumstances were favorable for the exaltation of his holy
name, and that the execution of his eternal will and decree should be made manifest to
the angels and be commenced by them. His Majesty spoke to the archangel Gabriel in
such words or language as He was accustomed to use in intimating his will to the holy
angels. Although God usually illumines the holy spirits by commencing with the higher
angels, who in turn purify and illumine the others in their order down to the least among
them, thus making known the revelations of the Divinity; yet on this occasion this usage
was not maintained, for the holy archangel received his message immediately from the
mouth of God.
At the bidding of the divine will the holy Gabriel presented himself at the foot of
the throne intent upon the immutable essence of the Most High. His Majesty then
expressly charged him with the message, which he was to bring to the most holy Mary
and instructed him in the very words with which he was to salute and address Her. Thus
the first Author of the message was God himself, who formed the exact words in his
divine mind, and revealed them to the holy archangel for transmission to the most pure
Mary. At the same time the Lord revealed to the holy prince Gabriel many hidden
sacraments concerning the Incarnation. The
blessed Trinity commanded him to betake himself to the heavenly Maiden and announce
to Her, that the Lord had chosen Her among women to be the Mother of the eternal
Word, that She should conceive Him in her virginal womb through operation of the Holy
Ghost with out injury to her virginity. In this and in all the rest of the message, which he
was to declare and manifest to this great Queen and Mistress, the archangel was
instructed by the blessed Trinity itself.

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 Thereupon his Majesty announced to all the other angels that the time of the
Redemption had come and that He had commanded it to be brought to the world without
delay; for already, in their own presence, the most holy Mary had been prepared and
adorned to be his Mother, and had been exalted to the supreme dignity. The heavenly
spirits heard the voice of their Creator, and with incomparable joy and thanksgiving for
the fulfillment of his eternal and perfect will, they intoned new canticles of praise,
repeating therein that hymn of Sion “Holy, holy, holy art thou, God and Lord Sabaoth (Is.
6, 3). Just and powerful art Thou, Lord our God, who livest in the highest (Ps. 112, 5) and
lookest upon the lowly of the earth. Admirable are all thy works, most high and exalted in
thy designs”.
The supernal prince Gabriel, obeying with singular delight the divine command
and accompanied by many thousands of most beautiful angels in visible forms,
descended from the highest heaven. The appearance of the great prince and legate was
that of a most hand some youth of rarest beauty; his face emitted resplendent rays of
light, his bearing was grave and majestic, his advance measured, his motions composed,
his words weighty and powerful, his whole presence displayed a pleasing, kindly gravity
and more of godlike qualities than all the other angels until then seen in visible form by
the heavenly Mistress. He wore a diadem of exquisite splendor and his vestments glowed
in various colors full of refulgent beauty. Enchased on his breast, he bore a most beautiful
cross, disclosing the mystery of the Incarnation, which He had come to announce. All
these circumstances were calculated to rivet the affectionate attention of the most prudent
Queen.
The whole of this celestial army with their princely leader holy Gabriel directed
their flight to Nazareth, a town of the province of Galilee, to the dwelling place of most
holy Mary. This was an humble cottage and her chamber was a narrow room, bare of all
those furnishings which are wont to be used by the world in order to hide its own
meanness and want of all higher goods. The heavenly Mistress was at this time fourteen
years, six months and seventeen days of age; for her birthday anniversary fell on the
eighth of September and six months seventeen days had passed since that date, when this
greatest of all mysteries ever performed by God in this world, was enacted in Her.
The bodily shape of the heavenly Queen was well proportioned and taller than is
usual with other maidens of her age; yet extremely elegant and perfect in all its parts. Her
face was rather more oblong than round, gracious and beautiful, without leanness or
grossness; its complexion clear, yet of a slightly brownish hue; her forehead spacious yet
symmetrical; her eyebrows perfectly arched; her eyes large and serious, of incredible and
ineffable beauty and dovelike sweetness, dark in color with a mixture tending toward
green; her nose straight and well shaped; her mouth small, with red-colored lips, neither
too thin nor too thick. All the gifts of nature in Her were so symmetrical and beautiful,
that no other human being ever had the like. To look upon Her caused feelings at the
same time of joy and seriousness, love and reverential fear. She attracted the heart and
yet restrained it in sweet reverence ; her beauty impelled the tongue to sound her praise,
and yet her grandeur and her overwhelming perfections and graces hushed it to silence. In
all that approached Her, She caused divine effects not easily explained; She filled the
heart with heavenly influences and divine operations, tending toward the Divinity.
Her garments were humble and poor, yet clean, of a dark silvery hue, somewhat
like the color of ashes, and they were arranged and worn without pretense, but with the

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greatest modesty and propriety. At the time when, without her noticing it, the embassy of
heaven drew nigh unto Her, She was engaged in the highest contemplation concerning
the mysteries which the Lord had renewed in Her by so many favors during the nine
preceding days. And since, as we have said above, the Lord himself had assured Her that
his Onlybegotten would soon descend to assume human form, this great Queen was full
of fervent and joyful affection in the expectation of its execution and inflamed with
humble love, She spoke in her heart: “Is it possible that the blessed time has arrived, in
which the Word of the eternal Father is to be born and to converse with men? (Baruch 10,
38). That the world should possess Him? That men are to see Him in the flesh? (Is. 40.5).
That his inaccessible light is to shine forth to illumine those who sit in darkness? (Is. 9,
2). O, who shall be worthy to see and know Him! O, who shall be allowed to kiss the
earth touched by his feet!”
“Rejoice, ye heavens, and console thyself, O earth (Ps. 95, 11); let all things bless
and extol Him, since already his eternal happiness is nigh! O children of Adam, afflicted
with sin, and yet creatures of my Beloved, now shall you raise your heads and throw off
the yoke of your ancient servitude! (Is. 14, 25). O, ye ancient Forefathers and Prophets,
and all ye just, that are detained in limbo and are waiting in the bosom of Abraham, now
shall you be consoled and your much desired and long promised Redeemer shall tarry no
longer ! ( Agg. 2, 8). Let us all magnify Him and sing to Him hymns of praise! O who
shall be the slave of Her, whom
Isaias points out as his Mother (Is. 7, 4); O Emmanuel, true God and Man! O key of
David, who art to unlock heaven! (Is. 22, 22). O eternal Wisdom! O Lawgiver of the new
Church! Come, come to us, O Lord, and end the captivity of thy people; let all flesh see
thy salvation!” (Is. 40, 5).
In these petitions and aspirations, and in many more too deep for my tongue to
explain, the most holy Mary was engaged at the hour, when the holy angel Gabriel
arrived. She was most pure in soul, most perfect in body, most noble in her sentiments,
most exalted in sanctity, full of grace and so deified and pleasing in the sight of God, that
She was fit to be his Mother and an instrument adapted for drawing Him from the bosom
of the Father to her virginal womb. She was the powerful means of our Redemption and
to Her we owe it on many accounts. And therefore it is just, that all generations and
nations shall bless and forever extol Her (Luke 1, 48). What happened at the entrance of
the heavenly embassy, I will relate in the following chapter.
I wish only to state here a fact worthy of admiration, that for the reception of the
message of the archangel and for the execution of the exalted mystery, which was to be
wrought in the heavenly Lady by her consent, his Majesty left Her without any other aid
than the resources of her common human nature and those furnished Her by the faculties
and virtues of her ordinary condition, such as have been described in the first part of this
history (Part I, 674-714). The Most High disposed it thus, because this mystery was to be
enacted as a sacrament of faith conjointly with hope and charity. And therefore the Lord
provided Her with no special aid, leaving Her to her belief and hope in his divine
promises. Thus prepared She experienced what I shall try to relate in my inadequate and
limited terms. The greatness of these sacraments makes my ability to explain them appear
so much the more insufficient.

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 INSTRUCTION OF THE QUEEN OF HEAVEN.
My daughter, with special affection I manifest to thee now my will and desire that
thou make thyself worthy of the intimate and familiar converse with God, and that for
this purpose thou dispose thyself with great zeal and solicitude, weeping over thy sins,
and forgetting and rejecting all the visible things, so that thou have no thought henceforth
for any other thing outside of God. Therefore thou must begin to practice all that I have
taught thee until now, and whatever I will yet teach thee in the balance of this history. I
will accompany thee and guide thee on the course with which thou must maintain in this
familiar intercourse and in regard to the favors, which thou receivest through his
condescension, entertaining Him in thy heart by means of the faith, light and grace given
to thee. If thou dost not first conform to this my admonition, and prepare thy self
accordingly, thou wilt not reach the fulfillment of thy desires, nor shall I reap the fruit of
my instructions, which I give to thee as thy Teacher.
Since thou has found, without any merit of thine, the hidden treasure and the
precious pearl of my teachings and instruction (Matth. 13, 44), despise all other things, in
order to possess and secure for thyself this prize of inestimable value; for with it thou
shalt receive all other goods and thou wilt make thyself worthy of the intimate friendship
of the Lord and of his perpetual indwelling in your heart. In exchange for this great
blessing, I desire that thou die to all earthly things and that thou offer the thankful love of
an entirely purified will. In imitation of me be thou so humble, that as far as thou art
concerned, thou be persuaded and convinced of thy entire worthlessness and in
capability, not meriting to be considered even as a slave of the servants of Christ.
Remember, I was far from imagining, that the Most High had designed me for the
dignity of Mother of God; and this was my state of mind although He had already
promised his speedy coming into the world and although He had commanded me to
desire after
Him with such great affection, that on the day before the execution of this mystery I
thought I would die and my heart would burst with loving sighs, if the divine Providence
had not comforted me. He dilated my spirit with the firm hope, that the Onlybegotten of
the eternal Father would descend from heaven without delay; yet on the other hand, my
humility inclined me to fear, lest my presence in the world might perhaps retard his
coming. Contemplate then, my beloved, this secret of my breast, and what an example it
is for thee and for all the mortals. And since it is difficult for thee to understand and
describe such high wisdom, look upon me in the Lord, in order that by his divine light,
thou mayest meditate and comprehend the perfection of my actions; follow me by
imitating me, and walk in my footsteps.

MARY LISTENS TO THE MESSAGE OF THE HOLY ANGEL;

THE MYSTERY OF THE INCARNATION IS ENACTED BY
THE CONCEPTION OF THE ETERNAL WORD IN HER WOMB.
I wish to confess before heaven and earth and its inhabitants, and in the presence
of the Creator of the universe and the eternal God, that in setting myself to write of the
profound mystery of the Incarnation, my feeble strength deserts me, my tongue is struck
mute, my discourse is silenced, my faculties are benumbed, my understanding is eclipsed
and overwhelmed by the divine light, which guides and instructs me. In it all is perceived
without error and without any deviousness ; I see my insignificance and I am made aware

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of the emptiness of words and the insufficiency of human terms for doing justice to my
concepts of this sacrament, which comprehends at one and the same time God himself
and
the greatest and most wonderful work of his Omnipotence. I see in this mystery the
divine and admirable harmony of his infinite providence and wisdom, with which from
all eternity He has ordained and prearranged it, and by which He directed all creation
toward its fulfillment. All his works and all his creatures were only well adjusted means
of advancing toward this apex of his aims, the condescension of a God in assuming
human nature.
I saw that the eternal Word had awaited and chosen, as the most opportune time
and hour for his descent from the bosom of the Father, the midnight of mortal perversion
(Wis. 18, 14), when the whole posterity of Adam was buried and absorbed in the sleep of
forgetfulness and ignorance of their true God, and when there was no one to open his
mouth in confessing and blessing Him, except some chosen souls among his people. All
the rest of the world was lost in silent darkness, having passed a protracted night of five
thousand and about two hundred years. Age had succeeded age, and generations followed
upon generations, each one in the time predestined and decreed by the eternal Wisdom,
each also having an opportunity to know and find Him, its Creator; for all had Him so
nigh to them, that He gave them life, movement and existence within their own selves
(Acts 17, 28). But as the clear day of his inaccessible light had not arrived, though some
of the mortals, like the blind, came nigh to Him and touched Him in his creatures, yet
they did not attain to the Divinity (Rom. 1, 23) and in failing to recognize Him, they cast
themselves upon the sensible and most vile things of the earth.
The day then had arrived in which the Most High, setting aside the long ages of
this dark ignorance, resolved to manifest Himself to men and begin the Redemption of
the human race by assuming their nature in the womb of most holy Mary, now prepared
for this event. In order to be able to describe what was revealed concerning this event to
me, it is necessary to make mention of some hidden sacraments connected with the
descent of the Onlybegotten from the bosom of the Father. I assume as firmly established
what the holy faith teaches in regard to the divine Persons, that although there is a real
personal distinction between the three Persons, yet there is no inequality in wisdom,
omnipotence or other attributes, just as little as there is in the divine nature; and just as
They are equal in dignity and in finite perfection, so They are also equal in these
operations ad extra, which proceed from God himself for the production of some creature
or temporal object. These operations are indivisibly wrought by three divine Persons; for
not one Person alone produces them, but all Three in so far as They are one and the same
God, possessing one and the same wisdom, one and the same understanding and will.
Thus what the Son knows and wishes, that also the Father knows and wishes; and so also
the Holy Ghost knows and wishes whatever is known and willed by the Father and the
Son.
In this indivisibility of action the three Persons wrought and executed, by one and
the same act, the mystery of the Incarnation, although only the person of the Son
accepted for Himself the nature of man, uniting it to Himself hypostatically. Therefore
we say that the Son was sent by the eternal Father, from whose intelligence He proceeds,
and that the Father sent Him by the intervening operations of the Holy Ghost As it was
the Person of the Son which came to be made man, this same Person before descending

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from the heavens and the bosom of the Father, in the name of that same humanity to be
received by Him, made a conditional request, that, on account of his foreseen merits, his
salvation and satisfaction of the divine justice for sins be extended to the whole human
race. He desired the fiat or ratification of the most blessed will of the Father, who sent
Him, for the acceptance of this Redemption by means of his most holy works and his
passion, and through the mysteries, which He was to enact in the new Church and in the
law of grace.
The eternal Father accepted this petition and the foreseen merits of the Word; He
conceded all that was proposed and asked for the mortals, and He himself confirmed the
elect and predestined souls as the inheritance and possession of Christ forever. Hence,
Christ himself, our Lord, through Saint John says that He has not lost nor has allowed to
perish, those whom the Father had given him (John 18, 9). In another place it is said: that
no one shall snatch his sheep from his hands nor from those of his Father (John 17, 12).
The same would hold good of all those that are born, if they would avail themselves of
the Redemption, which, as it is sufficient, should also be efficacious for all and in all;
since his divine mercy desired to exclude no one, if only all of them would make
themselves capable of receiving its benefits through the Redeemer.
All this, according to our way of understanding, happened in heaven at the throne
of the most blessed Trinity as a prelude to the fiat of the most holy Mary, of which I will
presently speak. At the moment, in which the Onlybegotten of the Father descended to
her virginal womb, all the heavens and the creatures were set in commotion. On account
of the inseparable union of the divine Persons, the Three of Them descended with the
Word, though the Word alone was to become incarnate. And with the Lord their God, all
the hosts of the celestial army, issued from heaven, full of invincible strength and
splendor. Although it was not necessary to prepare the way, since the Divinity fills the
universe, is present in all places and cannot be impeded by anything; nevertheless all the
eleven material heavens showed deference to their Creator, and, together with the inferior
elements, opened up and parted as it were, for his passage; the stars shone with greater
brilliancy, the moon and sun with the planets hastened their course in the service of their
Maker, anxious to witness the greatest of his wonderful works.
Mortals did not perceive this commotion and renewal of all the creatures; both
because it happened during the night, as well as because the Lord wished it to be known
only to the angels. These with new wonder praised Him, knowing these profound and
venerable mysteries to be hidden from men. For they knew that men were far removed
from understanding these wonderful benefits, so admirable even in the eyes of angelic
spirits. To these angelic spirits alone was at that time assigned the duty of giving glory,
praise and reverence for these benefits to their Maker. However, in the hearts of some of
the just the Most High infused at that hour a new feeling and affection of extraordinary
joy of which they became conscious. They conceived new and grand ideas concerning the
Lord; some of them were inspired and began to confer within themselves, whether this
new sensation, which they felt, was not the effect of the coming of the Messias in order to
redeem the world; but all this remained concealed, for each one thought, that he alone
had experienced this renewal of his interior.
In the other creatures there was a like renovation and change. The birds moved
about with new songs and joyousness; the plants and trees gave forth more fruit and
fragrance; and in like proportion all the rest of the creatures received and felt some kind

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of vivifying change. But among those that received the greatest share, were the Fathers
and Saints in limbo, whither the archangel Michael was sent with the glad message, in
order to console them and cause in them the fullness of jubilee and praise. Only for hell it
was a cause of new consternation and grief; for at the descent of the eternal Word from
on high, the demons felt an impetuous force of the divine power, which came upon them
like the waves of the sea and buried all of them in the deepest caverns of their darkness
without leaving them any strength of resistance or recovery. When by divine permission
they were again able to rise, they poured forth upon the world and hastened about to
discover what strange happening had thus undone them. How ever, although they held
several conferences among themselves, they were unable to find the cause. The divine
Power concealed from them the sacrament of the Incarnation and the manner in which
most holy Mary conceived the incarnate Word (No. 326). Not until the death of Christ on
the cross did they arrive at the certainty, that He was God and true man, as we shall there
relate.
In order that the mystery of the Most High might be fulfilled, the holy archangel
Gabriel, in the shape described in the preceding chapter and accompanied by innumerable
angels in visible human forms and resplendent with incomparable beauty, entered into the
chamber, where most holy Mary was praying. It was on a Thursday at six o clock in the
evening and at the approach of night. The great modesty and restraint of the Princess of
heaven did not permit Her to look at him more than was necessary to recognize him as an
angel of the Lord. Recognizing him as such, She, in her usual humility, wished to do him
reverence; the holy prince would not allow it; on the contrary he himself bowed
profoundly as before his Queen and Mistress, in whom. He adored the heavenly
mysteries of his Creator. At the same time he understood that from that day on the
ancient times and the custom of old whereby men should worship angels, as Abraham
had done (Gen. 28, 2), were changed. For as human nature was raised to the dignity of
God himself in the person of the Word, men now held the position of adopted children, of
companions and brethren of the angels, as the angel said to Evangelist Saint John, when
he refused to be worshipped (Apoc. 19, 10).
The holy archangel saluted our and his Queen and said: “Ave gratia plena,
Dominus tecum, benedicta tu in mulieribus”; (Luke 1, 28). Hearing this new salutation of
the angel, this most humble of all creatures was disturbed, but not confused in mind
(Luke 1, 29).
This disturbance arose from two causes: first, from her humility, for She thought Herself
the lowest of the creatures and thus in her humility, was taken unawares at hearing
Herself saluted and called the “Blessed among Women”; secondly, when She heard this
salute and began to consider within Herself how She should receive it, She was interiorly
made to understand by the Lord, that He chose Her for his Mother, and this caused a still
greater perturbance, having such an humble opinion of Herself. On account of this
perturbance the angel proceeded to explain to Her the decree of the Lord, saying: “Do not
fear, Mary, for thou hast found grace before the Lord (Luke 1, 30); behold thou shalt
conceive a Son in thy womb, and thou shalt give birth to Him, and thou shalt name Him
Jesus; He shall be great, and He shall be called Son of the Most High”, and the rest as
recorded of the holy archangel.
Our most prudent and humble Queen alone, among all the creatures, was
sufficiently intelligent and magnanimous to estimate at its true value such a new and

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unheard of sacrament; and in proportion as She realized its greatness, so She was also
moved with admiration. But She raised her humble heart to the Lord, who could not
refuse Her any petition, and in the secret of her spirit She asked new light and assistance
by which to govern Herself in such an arduous transaction; for, as we have said in the
preceding chapter, the Most High, in order to permit Her to act in this mystery solely in
faith, hope and charity, left Her in the common state and suspended all other kinds of
favors and interior elevations, which She so frequently or continually enjoyed. In this
disposition She replied and said to holy Gabriel, what is written in saint Luke: “How shall
this happen, that I conceive and bear; since I know not, nor can know, man?” At the
same time She interiorly represented to the Lord the vow of chastity, which She had
made and the espousal, which his Majesty had celebrated with Her.
The holy prince Gabriel replied (Luke 1, 24): “Lady, it is easy for the divine
power to make Thee a Mother without the co-operation of man ; the Holy Spirit shall
remain with Thee by a new presence and the virtue of the Most High shall overshadow
Thee, so that the Holy of holies can be born of Thee, who shall himself be called the Son
of God. And behold, thy cousin Elisabeth has likewise conceived a son in her sterile
years and this is the sixth month of her conception; for nothing is impossible with God.
He that can make her conceive, who was sterile, can bring it about, that Thou, Lady, be
his Mother, still preserving thy virginity and enhancing thy purity. To the Son whom
Thou shalt bear, God will give the throne of his father David and his reign shall be
everlasting in the house of Jacob. Thou art not ignorant, O Lady, of the prophecy of
Isaias (Is.7, 14), that a Virgin shall conceive and shall bear a son, whose name shall be
Emmanuel, God with us. This prophecy is infallible and it shall be fulfilled in thy person.
Thou knowest also of the great mystery of the bush, which Moses saw burning without its
being consumed by the fire (Exod. 3, 2). This signified that the two natures, divine and
human, are to be united in such a manner, that the latter is not consumed by the divine,
and that the Mother of the Messias shall conceive and give birth without violation of her
virginal purity. Remember also, Lady, the promise of the eternal God to the Patriarch
Abraham, that, after the captivity of his posterity for four generations, they should return
to this land; the mysterious signification of which was, that in this, the fourth
generation,* the incarnate God is to rescue the whole race of Adam through thy co-
operation from the oppression of the devil (Gen. 15, 16). And the ladder, which Jacob
saw in his sleep (Gen. 28, 12), was an express figure of the royal way, which the eternal
Word was to open up and by which the mortals are to ascend to heaven and the angels to
descend to earth.
To this earth the Onlybegotten of the Father shall lower Himself in order to converse with
men and communicate to them the treasures of his Divinity, imparting to them his virtues
and his immutable and eternal perfections”.
With these and many other words the ambassador of heaven instructed the most
holy Mary, in order that, by the remembrance of the ancient promises and prophecies of
holy Writ, by the reliance and trust in them and in the infinite power of the Most High,
She might overcome her hesitancy at the heavenly message.

*In the autograph manuscript Mary of Agreda explains this fourth generation as follows:
“The mystery of this fourth generation is that there are four generations: 1st, that of Adam without a father
or mother; 2nd, that of Eve without a mother; 3rd, of our own, from a father and mother; 4th, that of our
Lord Jesus Christ, from a Mother without a father.”

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 But as the Lady herself exceeded the angels in wisdom, prudence and in all
sanctity, She withheld her answer, in order to be able to give it in accordance with the
divine will and that it might be worthy of the greatest of all the mysteries and sacraments
of the divine power. She reflected that upon her answer depended the pledge of the most
blessed Trinity, the fulfillment of his promises and prophecies, the most pleasing and
acceptable of all sacrifices, the opening of the gates of paradise, the victory and triumph
over hell, the Redemption of all the human race, the satisfaction of the divine justice, the
foundation of the new law of grace, the glorification of men, the rejoicing of the angels,
and whatever was connected with the Incarnation of the Onlybegotten of the Father and
his assuming the form of servant in her virginal womb (Philip 2, 7).
A great wonder, indeed, and worthy of our admiration, that all these mysteries and
whatever others they included, should be intrusted by the Almighty to an humble Maiden
and made dependent upon her fiat. But befittingly and securely He left them to the wise
and strong decision of this courageous Woman (Prov. 31,11), since She would consider
them with such magnanimity and nobility, that perforce his confidence in Her was not
misplaced. The operations, which proceed within the divine Essence, depend not on the
co-operation of creatures, for they have no part in them and God could not expect such
co-operations for executing the works ad intra; but in the works ad extra and such as were
contingent, among which that of becoming man was the most exalted, He could not
proceed without the co-operation of most holy Mary and without her free consent. For He
wished to reach this acme of all the works outside Himself in Her and through Her and
He wished that we should owe this benefit to this Mother of wisdom and our Reparatrix.
Therefore this great Lady considered and inspected profoundly this spacious field
of the dignity of Mother of God (Prov. 21, 11) in order to purchase it by her fiat; She
clothed Herself in fortitude more than human, and She tasted and saw how profitable was
this enterprise and commerce with the Divinity. She comprehended the ways of his
hidden benevolence and adorned Herself with fortitude and beauty. And having conferred
with Herself and with the heavenly messenger Gabriel about the grandeur of these high
and divine sacraments, and finding Herself in excellent condition to receive the message
sent to Her, her purest soul was absorbed and elevated in admiration, reverence and
highest intensity of divine love. By the intensity of these movements and supernal
affections, her most pure heart, as it were by natural consequence, was contracted and
compressed with such force, that it distilled three drops of her most pure blood, and these,
finding their way to the natural place for the act of conception, were formed by the power
of the divine and holy Spirit, into the body of Christ our Lord. Thus the matter, from
which the most holy humanity of the Word for our Redemption is composed, was
furnished and administered by the most pure heart of Mary and through the sheer force of
her true love. At the same moment, with a humility never sufficiently to be extolled,
inclining slightly her head and joining her hands, She pronounced these words, which
were the beginning of our salvation: “Fiat mihi secundum verbum tuum” (Luke 1,31).
At the pronouncing of this “fiat”, so sweet to the hearing of God and so fortunate
for us, in one instant, four things happened. First, the most holy body of Christ our Lord
was formed from the three drops of blood furnished by the heart of most holy Mary.
Secondly, the most holy soul of the same Lord was created, just as the other souls.
Thirdly, the soul and the body united in order to compose his perfect humanity. Fourthly,
the Divinity united Itself in the Person of the Word with the humanity, which together

12
became one composite being in hypostatical union ; and thus was formed Christ true God
and Man, our Lord and Redeemer. This happened in springtime on the twenty-fifth of
March, at break or dawning of the day, in the same hour, in which our first father Adam
was made and in the year of the creation of the world 5199, which agrees also with the
count of the Roman Church in her Martyrology under the guidance of the Holy Ghost.
This reckoning is the true and certain one, as was told me, when I inquired at command
of my superiors. Conformable to this the world was created in the month of March, which
corresponds to the beginning of creation. And as the works of the Most High are perfect
and complete (Deut. 32, 4), the plants and trees come forth from the hands of his Majesty
bearing fruit, and they would have borne them continually without intermission, if sin
had not changed the whole nature, as I will expressly relate in another treatise, if it is the
will of the Lord; now however I will not detain myself therewith, since it does not pertain
to our subject.
In the same instant, in which the Almighty celebrated the nuptials of the
hypostatic union in the womb of most holy Mary, the heavenly Lady was elevated to the
beatific vision and the Divinity manifested Itself to Her clearly and intuitively. She saw
most high sacraments, of which I will speak in the next chapter. The mysteries of the
inscriptions, with which She was adorned and which the angels exhibited as related in the
seventh chapter (No. 82, also Part I, 207, 363-4), were made clear to Her each in
particular. The divine Child began to grow in the natural manner in the recess of the
womb, being nourished by the substance and the blood of its most holy Mother, just as
other men; yet it was more free and exempt from the imperfections, to which other
children of Adam are subject in that place and period. For from some of these, namely
those that are accidental and unnecessary to the substance of the act of generation, being
merely effects of sin, the Empress of heaven was free. She was also free from the
superfluities caused by sin, which in other women are common and happen naturally in
the formation, sustenance and growth of their children. For the necessary matter, which is
proper to the infected nature of the descend ants of Eve and which was wanting in Her,
was supplied and administered in Her by the exercise of heroic acts of virtue and
especially by charity. By the fervor of her soul and her loving affections the blood and
humors of her body were changed and thereby divine Providence provided for the
sustenance of the divine Child. Thus in a natural manner the humanity of our Redeemer
was nourished, while his Divinity was recreated and pleased with her heroic virtues. Most
holy Mary furnished to the Holy Ghost, for the formation of this body, pure and limpid
blood, free from sin and all its tendencies. And whatever impure and imperfect matter is
supplied by other mothers for the growth of their children was administered by the Queen
of heaven most pure and delicate in substance. For it was built up and supplied by the
power of her loving affections and her other virtues. In a like manner was purified
whatever served as food for the heavenly Queen. For, as She knew that her nourishment
was at the same time to sustain and nourish the Son of God, She partook of it with such
heroic acts of virtue, that the angelic spirits wondered how such common human actions
could be connected with such supernal heights of merit and perfection in the sight of
God.
The heavenly Lady was thus established in such high privileges in her position as
Mother of God, that those which I have already mentioned and which I shall yet mention,
convey not even the smallest idea of her excellence, and my tongue cannot describe it.

13
For, neither is it possible to conceive it by the understanding, nor can the most learned,
nor the most wise of men find adequate terms to express it. The humble, who are
proficient in the art of divine love, become aware of it by infused light and by the interior
taste and feeling, by which such sacraments are perceived. Not only was most holy Mary
become a heaven, a temple and dwelling place of the most holy Trinity, transformed
thereto, elevated and made godlike by the special and unheard of operation of the
Divinity in her most pure womb; but her humble cottage and her poor little oratory was
consecrated by the Divinity as a new sanctuary of God. The heavenly spirits, who as
witnesses of this marvelous transformation were present to contemplate it, magnified the
Almighty with ineffable praise and jubilee; in union with this most happy Mother, they
blessed Him in his name and in the name of the human race, which was ignorant of this
the greatest of his benefits and mercies.

INSTRUCTION OF THE MOST HOLY QUEEN MARY.

My daughter, thou art filled with astonishment at seeing, by means of new light,
the mystery of the humiliation of the Divinity in uniting Himself with the human nature
in the womb of a poor maiden such as I was. I wish, however, my dearest, that thou turn
thy attention toward thyself and consider, how God humiliated Himself, and came into
my womb, not only for my self alone, but for thee as well. The Lord is infinite in his
mercy and his love has no limit, and thus He attends and esteems and assists every soul
who receives Him, and He rejoices in it, as if He had created it alone, and as if He had
been made man for it alone. Therefore with all the affection of thy soul thou must, as it
were, consider thyself as being thyself in person bound to render the full measure of
thanks of all the world for his coming; and for his coming to redeem all. And if, with a
lively faith thou art convinced and confessest, that the same God who, infinite in his
attributes and eternal in his majesty, lowered Himself to assume human flesh in my
womb, seeks also thee, calls thee, rejoices thee, caresses thee, and thinks of thee alone, as
if thou wert his only creature (Gal. 2, 20); think well and reflect to what his admirable
condescension obliges thee. Convert this admiration into living acts of faith and love; for,
that He condescends to come to thee, thou owest entirely to the goodness of the King and
Savior, since thou thyself couldst never find Him nor attain Him.
Considering merely that which this Lord can give thee outside of Himself, it will
appear to thee grand, even when thou perceivest it only by a mere human intelligence and
affection. It is certainly true that any gift from such an eminent and supreme King is
worthy of all estimation. But when thou beginst to consider and know by divine light,
that this gift is God Himself and that He makes Thee partaker of his Divinity, when thou
wilt understand, that without thy God and without his coming, all creation would be as
nothing and despicable in thy sight; thou wouldst want to enjoy thyself and find rest only
in the consciousness of possessing such a God, so loving, so amiable, so powerful, sweet
and affluent; who, being such a great and infinite God, humiliates Himself to thy
lowliness in order to raise thee from the dust and enrich thy poverty, performing toward
thee the duties of a Shepherd, of a Father, a Spouse and most faithful Friend.
Attend, therefore, my daughter, in the secret of thy heart to all the consequences
of these truths. Ponder and confer within thyself about this sweetest love of the great
King for thee; how faithful He is in his gifts and caresses, in his favors, in the works

14
confided to thee, in the enlightenment of thy interior, instructing thee by divine science in
the infinite greatness of his Being, in his admirable works and most hidden mysteries, in
universal truth and in the nothingness of visible existence. This science is the first
beginning and principle, the basis and foundation of the knowledge which I have given
thee in order that thou mayest attain to the decorum and magnanimity, with which thou
art to treat the favors and benefits of this thy Lord and God, thy true blessedness, thy
treasure, thy light and thy Guide. Look upon Him as upon the infinite God, loving, yet
terrible. Listen, my dearest, to my words, to my teachings and discipline, for therein are
contained the peace and the enlightenment of thy soul.

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 THE SECOND JOYFUL MYSTERY:
THE VISITATION

THE JOURNEY OF THE MOST HOLY MARY ON HER VISIT TO SAINT

ELISABETH AND HER ENTRANCE INTO THE HOUSE OF ZACHARIAS.
“And Mary rising up in those days”; says the sacred text, “went into the hill
country with haste, into a city of Judea”; (Luke 1, 39). This rising up of our heavenly
Queen signified not only her exterior preparations and setting out from Nazareth on her
journey, but it referred to the movement of her spirit and to the divine impulse and
command which directed Her to arise interiorly from the humble retirement, which She
had chosen in her humility. She arose as it were from the feet of the Most High, whose

16
will and pleasure She eagerly sought to fulfill, like the lowliest handmaid, who according
to the word of David (Ps. 122, 2) keeps her eyes fixed upon the hands of her Mistress,
awaiting her commands. Arising at the bidding of the Lord She lovingly hastened to
accomplish his most holy will, in procuring without delay the sanctification of the
Precursor of the incarnate Word, who was yet held prisoner in the womb of Elisabeth by
the bonds of original sin. This was the purpose and object of this journey. Therefore the
Princess of heaven arose and proceeded in diligent haste, as mentioned by the Evangelist
saint Luke.
Leaving behind then the house of her father and forgetting her people (Ps. 44, 11),
the most chaste spouses, Mary and Joseph, pursued their way to the house of Zacharias in
mountainous Judea. It was twenty-six leagues distant from Nazareth, and the greater part
of the way was very rough and broken, unfit for such a delicate and tender Maiden. All
the convenience at their disposal for the arduous undertaking was an humble beast, on
which She began and pursued her journey. Although it was intended solely for her
comfort and service, yet Mary, the most humble and unpretentious of all creatures, many
times dismounted and asked her spouse Saint Joseph to share with Her this commodity
and to lighten the difficulties of the way by making use of the beast. Her discreet spouse
never accepted this offer; and in order to yield somewhat to the solicitations of the
heavenly Lady, he permitted her now and then to walk with him part of the way,
whenever it seemed to him that her delicate strength could sustain the exertion without
too great fatigue. But soon he would again ask Her, with great modesty and reverence, to
accept of this slight alleviation and the celestial Queen would then obey and again
proceed on her way seated in the saddle.
Thus alleviating their fatigue by humble and courteous contentions, the most holy
Mary and Saint Joseph continued on their journey, making good use of each single
moment. They proceeded alone, without accompaniment of any human creatures; but all
the thousand angels, which were set to guard the couch of Solomon, the most holy Mary,
attended upon them (Cant.3, 7). Although the angels accompanied them in corporeal
form, serving their great Queen and her most holy Son in her womb, they were visible
only to Mary. In the company of the angels and of Saint Joseph, the Mother of grace
journeyed along, filling the fields and the mountains with the sweetest fragrance of her
presence and with the divine praises, in which She unceasingly occupied Herself.
Sometimes She conversed with the angels and, alternately with them, sang divine
canticles concerning the different mysteries of the Divinity and the works of Creation and
of the Incarnation. Thus ever anew the pure heart of the immaculate Lady was inflamed
by the ardors of divine love. In all this her spouse saint Joseph contributed his share by
maintaining a discreet silence, and by allowing his beloved Spouse to pursue the flights
of her spirit; for, lost in highest contemplation, he was favored with some understanding
of what was passing within her soul.
At other times the two would converse with each other and speak about the
salvation of souls and the mercies of the Lord, of the coming of the Redeemer, of the
prophecies given to the ancient Fathers concerning Him, and of other mysteries and
sacraments of the Most High. Something happened on the way, which caused great
wonder in her holy spouse Joseph : he loved his Spouse most tenderly with a chaste and
holy love, such as had been ordained in Him by the special grace and dispensation of the
divine love itself (Cant. 2, 4) ; in addition to this privilege (which was certainly not a

17
small one) the saint was naturally of a most noble and courteous disposition, and his
manners were most pleasing and charming; all this produced in him a most discreet and
loving solicitude, which was yet increased by the great holiness, which he had seen from
the beginning in his Spouse and which was ordained by heaven as the immediate object
of all his privileges. Therefore the saint anxiously attended upon most holy Mary and
asked her many times, whether She was tired or fatigued, and in what he could serve Her
on the journey. But as the Queen of heaven already carried within the virginal chamber
the divine fire of the incarnate Word, holy Joseph, without fathoming the real cause,
experienced in his soul new reactions, proceeding from the words and conversations of
his beloved Spouse. He felt himself so inflamed by divine love and imbued with such
exalted knowledge of the mysteries touched upon in their conversations, that he was
entirely renewed and spiritualized by this burning interior light. The farther they
proceeded and the more they conversed about these heavenly things, so much the
stronger these affections grew, and he became aware, that it was the words of his Spouse,
which thus filled his heart with love and inflamed his will with divine ardor.
So great were these new sensations, that the prudent Joseph could not help but
pay the greatest attention to them. Although he knew that all this came to him through the
mediation of most holy Mary, and although it was a wonderful consolation to him, that
She was the cause, he meditated upon it without curiosity, and, on account of his great
modesty, he did not dare to ask Her any questions. The Lord having ordained it thus, for
it was not yet time, that he should know the sacrament of the King, which was already
completed in her virginal womb. The heavenly Princess beheld the interior of her spouse,
knowing all that passed within his soul; and in her prudence She reflected how it would
naturally be unavoidable, that he should come to know of her pregnancy; for there would
be no possibility of concealing it from her most beloved and chaste spouse. The great
Lady did not know at the time, how God would arrange this matter; yet, although She had
not received any intimation or command to conceal this mystery, her heavenly prudence
and discretion taught Her that it would be proper to conceal it as a great sacrament,
greater than all other mysteries. Therefore She kept it secret, saying not a word about it to
her husband, neither after the message of the angel, nor during this journey, nor later on,
during the anxieties occasioned to saint Joseph at becoming aware of her pregnancy.
O admirable discretion and prudence more than human! The great Queen resigned
Herself entirely to the divine Providence, hoping that God would arrange all things; yet
She felt anxiety and pain, at the thought of what her husband might think, and of her
inability to do anything in order to dissipate his anxiety. This anxiety was increased by
the attentive care and service, lavished by him upon Her with so much love and affection;
since his faithful services certainly deserved a corresponding return on her part as far as
was prudently possible. Therefore, in loving solicitude and in pursuance of her desires to
solve this coming difficulty, She prayed to the Lord, asking Him to grant his divine
assistance and guidance to saint Joseph, when it should arrive. In this state of suspense, in
which She found Herself, her Highness performed great and heroic acts of faith, hope and
charity, of prudence, humility, patience and fortitude, imbuing all her activity with the
plenitude of holiness and reaching in all things the summit of perfection.
This journey was the first pilgrimage begun by the divine Word, four days after
He had entered the world; for his most ardent love would not suffer any longer delay or
procrastination in enkindling the fire, which He came to scatter in the world (Luke 12,

18
49), and in beginning his justification of mortals with his Precursor. This haste He
communicated also to his holy Mother, in order that She might arise without delay and
fly on her visit to Elisabeth (Luke 1, 39). The most heavenly Lady on this occasion
served as the coach of the true Solomon; but much more richly adorned and more elegant,
as Solomon himself infers in the canticles (Cant. 3, 9). Therefore this journey was
glorious and occasioned great joy to the Onlybegotten of the Father. For He traveled at
his ease in the virginal chamber of his Mother, enjoying the sweet tokens of her love. At
the time She alone was the archive of this Treasure, the secretary of so great a sacrament,
and She adored Him, blessed and admired Him, spoke and listened to Him, and answered
Him; She reverenced Him and thanked Him for Herself and for all the human race, much
more than all the men and the angels together.
In the course of the journey, which lasted four days, the two holy pilgrims, Mary
and Joseph, exercised not only the virtues which were interior and had God for their
immediate object, but also many other outward acts of charity toward their neighbors ;
for Mary could not remain idle at the sight of want. They did not find the same hospitable
treatment at all the inns of the road; for some of the innkeepers, being more rude, treated
them with slight consideration in accordance with their natural disposition; others
received them with true love inspired by divine grace. But the Mother of mercy denied to
no one such help as She could administer; and therefore, whenever She could decently do
so, She hastened to visit and hunt up the poor, infirm and afflicted, helping them and
consoling them, and curing their sicknesses. I will not stop to relate all that happened on
the way, but will only mention the good fortune of a poor sick girl, whom our great
Queen found in passing through a town on the first day of her journey. She was moved to
tenderest compassion at the sight of her grievous illness; and, making use of her power as
Mistress of the creatures, She commanded the fever to leave the maiden and the humors
to recompose and reduce themselves to their natural state and condition. At this command
and at the sweet presence of the purest Mother, the sick maiden was suddenly freed and
healed from her pains of body and benefited in soul; so that afterwards She lived more
and more perfectly and attained the state of sanctity; for the image of the Authoress of her
happiness remained stamped within her memory and her heart was enkindled with a great
love toward the heavenly Lady, although She never again saw Her, nor was the miracle
ever made public.
Having pursued their journey four days, the most holy Mary and her spouse
arrived at the town of Juda, where Zachary and Elisabeth then lived. This was the special
and proper name of the place, where the parents of Saint John lived for a while, and
therefore the Evangelist saint Luke specifies it, calling it Juda, although the
commentators have commonly believed that this was not the name of the town in which
Elisabeth and Zacharias lived, but simply the name of the province, which was called
Juda or Judea; just as for the same reason the mountains south of Jerusalem were called
the mountains of Judea. But it was expressly revealed to me that the town was called Juda
and that the Evangelist calls it by its proper name; although the learned expositors have
understood by this name of Juda the province, in which that town was situated. This
confusion arose from the fact that some years after the death of Christ the town Juda was
destroyed, and, as the commentators found no trace of such a town, they inferred that
saint Luke meant the province and not a town; thus the great differences of opinion in
regard to the place, where most holy Mary visited Elisabeth, are easily explained.

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 As holy obedience has enjoined upon me the duty of clearing up these doubts, on
account of the strange inconsistency in the sayings of learned men, I will also add to what
I have already said, that the house in which the visitation took place was built upon the
very spot on which now the faithful pilgrims, who travel to or live in the holy Land,
venerate the divine mysteries transacted during the visit. Although the town of Juda itself,
where the house of Zacharias stood is ruined, the Lord did not permit the memory of the
venerable locality in which those great mysteries transpired, and which were hallowed by
the footsteps of most holy Mary, of Christ our Lord, and of the Baptist as well as of his
holy parents, to be blotted out and effaced from the memory of men. Therefore it was by
divine influence, that the ancient Christians built up those churches and restored the holy
places, in order to preserve by the agency of divine light the traditional truth and to renew
the memory of the admirable sacraments. Thus we ourselves, the faithful of our times,
can enjoy the blessing of venerating and worshipping the sacred localities, proclaiming
and confessing our Catholic faith in the works of our Redemption.
For the better understanding of these things let it be remembered that after the
demon had become aware on Calvary that Christ our Lord was God and the Redeemer of
men, he sought with incredible fury to blot out the remembrance of Him from the land of
the living, as Jeremias says (Jer. 11, 19) ; and the same is to be said of the memory of his
most holy Mother. Thus he managed to have the most holy Cross hidden and buried
under ground and to have it delivered as spoil of war to the Persians; and in the same way
he procured the ruin and obliteration of many holy places. On this account the holy
angels carried back and forth so many times the venerable and holy house of Loretto; for
the same dragon who pursued the heavenly Lady (Apoc. 12, 13), had already excited the
minds of the inhabitants of that land to tear down and raze to the ground that most sacred
oratory, which had been the workshop of the Most High in the mystery of the
Incarnation. The same astute hatred of the enemy urged him to blot out the town of Juda,
aided partly by the negligence of the inhabitants, who gradually died off, partly also by
untoward events and happenings. Yet the Lord did not allow all traces of the house of
Zachary to be effaced or obliterated, on account of the sacraments, which were there
enacted.
This town was distant from Nazareth, as I have said, twenty- six leagues, and about two
leagues from Jerusalem, and it was situated in that part of the Judean mountains, where
the stream Sorec takes its rise. After the birth of Saint John and the return of the most
holy Mary and her spouse Joseph to Nazareth, saint Elisabeth received a divine revelation
that a great calamity and slaughter impended over the infants of Bethlehem and its
vicinity. And though this revelation was indeterminate and unclear, it nevertheless
induced the mother of saint John to betake herself with Zacharias, her husband, to
Hebron, which was eight leagues more or less from Jerusalem; for they were rich and
noble, and they had dwellings not only in Juda and Hebron, but they had houses and
possessions also in other places. When the most holy Mary and Joseph were on their way
flying from Herod to Egypt (Matth, 2, 14) after the birth of the Word and some months
after the birth of Saint John, Saint Elisabeth and Zacharias were in Hebron. Zacharias
died four months after our Lord was born, which was ten months after the birth of his son
John. It seems to me I have now sufficiently solved this doubt, and it ought to be evident
that the house of the Visitation was neither in Jerusalem, nor in Bethlehem, nor in
Hebron, but in the town called Juda. I saw that this is the true explanation, which was

20
made known to me by divine light together with the other mysteries of this heavenly
history; afterwards, when I was constrained by obedience to ask about this matter, a holy
angel again made the same declaration to me.
It was at this city of Juda and at the house of Zacharias that most holy Mary and
Joseph arrived. In order to announce their visit, saint Joseph hastened ahead of Mary and
calling out saluted the inmates of the house, saying: “The Lord be with you and fill your
souls with divine grace”.; Elisabeth was already forewarned, for the Lord himself had
informed her in a vision that Mary of Nazareth had departed to visit her. She had also in
this vision been made aware that the heavenly Lady was most pleasing in the eyes of the
Most High; while the mystery of her being the Mother of God was not revealed to her
until the moment, when they both saluted each other in private. But saint Elisabeth
immediately issued forth with a few of her family, in order to welcome most holy Mary,
who, as the more humble and younger in years, hastened to salute her cousin, saying:
“The Lord be with you, my dearest cousin”, and Elisabeth answered: “The same Lord
reward you for having come in order to afford me this pleasure.” With these words they
entered the house of Zacharias and what happened I will relate in the following chapter.

INSTRUCTION WHICH OUR QUEEN AND LADY GAVE ME.

My daughter, whenever the creature holds in proper esteem the good works and
the services, which the Lord commands for his glory, it will feel within itself great
facility of operation, great sweetness in undertaking them, and a readiness and alacrity in
continuing and pursuing them. These different feelings then give testimony of their being
truly useful and commanded by God. But the soul cannot experience these affections, if it
is not altogether devoted to the Lord, keeping its gaze fixed upon his divine pleasure,
hearing of it with joy, executing it with alacrity and forgetting its own inclination and
conveniences. The soul must be like the faithful servant, who seeks to do only the will of
his master and not his own. This is the manner of obeying, which is fruitful and which is
due from all the creatures to their God and much more from all the religious, who
explicitly promise this kind of obedience. In order that thou, my dearest, mayest attain to
it perfectly, remember with what esteem David in many places speaks of the precepts (Ps.
118), of the sayings and of the justifications of the Lord ; and remember the effects,
which they caused in that Prophet and even now in the souls. He says that they make the
infants wise (Ps.18, 8), rejoice the heart of men (Ps. 18, 9), that they enlighten the eyes of
the soul, so that they become a most brilliant light for its footsteps (Ps. 118, 105), that
they are more sweet than honey (Ps. 18, 11), more desirable and more estimable than the
most precious stones. This promptitude and subjection to the divine will and to his laws
made David so conformable to the heart of God. These are the kind of souls his Majesty
seeks for his servants and friends (I Kings 13, 14, Acts 13, 22).
Attend therefore, my daughter, with all solicitude to the works of virtue and
perfection, which thou knowest to be desirable in the eyes of the Lord. Despise none of
them nor withdraw from any of them and cease not to exercise them, no matter how
violently thy inclinations and thy weakness should oppose their exercise. Trust in the
Lord and proceed to put them into execution, and soon his power will overcome all
difficulties. Soon thou wilt also know by happy experience how light is the burden and
how sweet is the yoke of the Lord (Matth. 11, 13). He did not deceive us when He spoke
those words, as might be argued by the tepid and the negligent, who in their torpidity and

21
distrust, tacitly repudiate the truth of this statement. I wish also that thou, in order to
imitate me in this perfection, take notice of the favor, which the divine condescension
vouchsafed me in furnishing me with a most sweet love and affection for the creatures as
participators in the divine goodness and existence. In this love I sought to console,
alleviate and enliven all the souls; and by a natural compassion I procured all spiritual
and corporeal goods for them ; to none of them, no matter how great sinners they might
have been, did I wish any evil; on the contrary I was urged by the great compassion of
my tender heart to procure for them eternal salvation. From this also arose my anxiety
concerning the grief, which was to grow out of my pregnancy to my spouse saint Joseph;
for to him I owed more than to all other creatures. Tender compassion filled my heart,
especially for the suffering and the infirm, and I tried to obtain some relief for all. In
these virtues then I wish that thou, making use of the knowledge of them given to thee,
most prudently imitate me.

THE SALUTATION GIVEN TO SAINT ELISABETH BY THE QUEEN OF

HEAVEN, AND THE SANCTIFICATION OF JOHN.
When the most holy Mother Mary arrived at the house of Zacharias, the Precursor
of Christ had completed the sixth month of his conception in the womb of saint Elisabeth.
The body of the child John had already attained a state of great natural perfection; much
greater than that of other children, on account of the miracle of his conception by a sterile
mother and on account of the intention of the Most High to make him the depositary of
greater sanctity than other men (Matth. 11, 11). Yet at that time his soul was yet filled
with the darkness of sin, which he had contracted in the same way as the other children of
Adam, the first and common father of the human race; and as, according to the universal
and general law, mortals cannot receive the light of grace before they have issued forth to
the light of the sun (Rom. 5, 7); so, after the first, the original sin contracted by our
nature, the womb of the mother must serve as a dungeon or prison for all of us, who have
laden upon ourselves this guilt of our father and head, Adam. Christ our Lord resolved to
anticipate this great blessing in his Prophet and Precursor by conferring the light of his
grace and justification upon him six months after his conception by saint Elisabeth, in
order that he might be distinguished as well in holiness, as he was in his office of
Precursor and Baptist.
After the first salutation of Elisabeth by the most holy Mary, the two cousins
retired, as I have said at the end of the preceding chapter. And immediately the Mother of
grace saluted anew her cousin saying: “May God save thee, my dearest cousin, and may
his divine light communicate to thee grace and life: (Luke 1, 40). At the sound of most
holy Mary s voice, saint Elisabeth was filled by the Holy Ghost and so enlightened
interiorly, that in one instant she perceived the most exalted mysteries and sacraments.
These emotions, and those that at the same time were felt by the child John in the womb
of his mother, were caused by the presence of the Word made flesh in the bridal chamber
of Mary s womb, for, making use of the voice of Mary as his instrument, He, as
Redeemer, began from that place to use the power given to Him by the eternal Father for
the salvation and justification of the souls. And since He now operated as man, though as
yet of the diminutive size of one conceived eight days before, He assumed, in admirable
humility, the form and posture of one praying and beseeching the Father. He asked in

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earnest prayer for the justification of his future Precursor and obtained it at the hands of
the blessed Trinity.
Saint John was the third one for whom our Redeemer made special petition since
his presence in the womb of his mother. His Mother was the first for whom He gave
thanks and prayed to the Father; next in order was her spouse, saint Joseph, for whom the
incarnate Word offered up his prayers, as we have said in the twelfth chapter; and the
third one was the Precursor saint John, whom the Lord mentioned by name in his prayers
to the Father. Such was the great good fortune and privilege of saint John, that Christ our
Lord presented to the eternal Father the merits of his Passion and Death to be endured for
men; and in view thereof He requested the sanctification of this soul. He appointed and
set apart this child as one who is to be born holy as his Precursor and as a witness of his
coming into the world (John 1, 7) ; as one who was to prepare the hearts of his people in
order that they might recognize and receive Him as the Messias. He ordained that for
such an exalted ministry the Precursor should receive all the graces, gifts and favors
which are befitting and proportionate to his office. All this the Father granted just as the
Onlybegotten had requested it of Him.
This happened before the most holy Mary had put her salutation into words. At
the pronunciation of the words mentioned above, God looked upon the child in the womb
of saint Elisabeth, and gave it perfect use of reason, enlightening it with his divine light,
in order that he might prepare himself by foreknowledge for the blessings which he was
to receive. Together with this preparation he was sanctified from original sin, made an
adopted son of God, and filled with the most abundant graces of the Holy Ghost and with
the plenitude of all his gifts; his faculties were sanctified, subjected and subordinated to
reason, thus verifying in himself what the archangel Gabriel had said to Zacharias; that
His son would be filled with the Holy Ghost from the womb of his mother (Luke 1, 17).
At the same time the fortunate child, looking through the walls of the maternal womb as
through clear glass upon the incarnate Word, and assuming a kneeling posture, adored his
Redeemer and Creator, whom he beheld in most holy Mary as if enclosed in a chamber
made of the purest crystal. This was the movement of jubilation, which was felt by his
mother Elisabeth as coming from the infant in her womb (Luke 1, 44). Many other acts of
virtue the child John performed during this interview, exercising faith, hope, charity,
worship, gratitude, humility, devotion and all the other virtues possible to him there.
From that moment he began to merit and grow in sanctity, without ever losing it and
without ever ceasing to exercise it with all the vigor of grace.
Saint Elisabeth was instructed at the same time in the mystery of the Incarnation,
the sanctification of her own son and the sacramental purpose of this new wonder. She
also became aware of the virginal purity and of the dignity of the most holy Mary. On
this occasion, the heavenly Queen, being absorbed in the vision of the Divinity and of the
mysteries operated by it through her most holy Son, became entirely godlike, filled with
the clear light of the divine gifts which She participated; and thus filled with majesty
saint Elisabeth saw Her. She saw the Word made man as through a most pure and clear
glass in the virginal chamber, lying as it were on a couch of burning and enlivened
crystal. The efficacious instrument of all these wonderful effects was the voice of most
holy Mary, as powerful as it was sweet in the hearing of the Lord. All this force was as it
were only an outflow of that which was contained in those powerful words: “Fiat mihi

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secundum verbum tuum”, by which She had drawn the eternal Word from the bosom of
the Father down to her soul and into her womb.
Filled with admiration at what She saw and heard in regard to these divine
mysteries, saint Elisabeth was wrapt in the joy of the Holy Ghost; and, looking upon the
Queen of the world and what was contained in Her, she burst forth in loud voice of
praise, pronouncing the words reported to us by saint L,uke: “Blessed are Thou among
women and blessed is the fruit of thy womb. And whence is this to me, that the Mother of
my Lord should come to me? For behold as soon as the voice of thy salutation sounded in
my ears, the infant in my womb leaped for joy, and blessed art Thou, that has believed,
because those things shall be accomplished, that were spoken to Thee by the Lord. “In
these prophetic words saint Elisabeth rehearsed the noble privileges of most holy Mary,
perceiving by the divine light what the power of the Lord had done in Her, what He now
performed, and what He was to accomplish through Her in time to come. All this also the
child John perceived and understood, while listening to the words of his mother; for she
was enlightened for the purpose of his sanctification, and since he could not from his
place in the womb bless and thank her by word of mouth, she, both for herself and for her
son, extolled the most holy Mary as being the instrument of their good fortune.
These words of praise, pronounced by saint Elisabeth were referred by the Mother
of wisdom and humility to the Creator; and in the sweetest and softest voice She intoned
the Magnificat as recorded by saint Luke (Ch. 1, 46-55).
46. My soul doth magnify the Lord;
47. And my spirit hath rejoiced in God my Saviour.
48. Because He hath regarded the humility of his handmaid; for behold from
henceforth all generations shall call me blessed.
49. Because He that is mighty hath done great things to me; and holy is his name.
50. And his mercy is from generation unto generation to them that fear Him.
51. He hath shewed might in his arm; He hath scattered the proud in the conceit of
their heart.
52. He hath put down the mighty from their seat and hath exalted the humble.
53. He hath filled the hungry with good things; and the rich He hath sent empty
away.
54. He hath received Israel, his servant, being mindful of his mercy;
55. As He spoke to our fathers, to Abraham and his seed forever.
Just as saint Elisabeth was the first one who heard this sweet canticle from the
mouth of most holy Mary, so she was also the first one who understood it and, by means
of her infused knowledge, commented upon it. She penetrated some of the great
mysteries, which its Authoress expressed therein in so few sentences. The soul of most
holy Mary magnified the Lord for the excellence of his infinite Essence; to Him She
referred and yielded all glory and praise (I Tim. 1,17), both for the beginning and the
accomplishment of her works. She knew and confessed that in God alone every creature
should glory and rejoice, since He alone is their entire happiness and salvation (II Cor.
10, 17). She confessed also the equity and magnificence of the Most High in attending to
the humble and in conferring upon them his abundant spirit of divine love (Ps.137, 6).
She saw how worthy of mortals it is to perceive, understand and ponder the gifts that
were conferred on the humility of Her, whom all nations were to call blessed, and how all
the humble ones, each one according to his degree, could share the same good fortune.

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By one word also She expressed all the mercies, benefits and blessings, which the
Almighty showered upon Her in his holy and wonderful name; for She calls them
altogether “great things” since there was nothing small about anything that referred to
this great Queen and Lady.
And as the mercies of the Most High over flowed from Mary s plenitude to the
whole human race, and as She was the portal of heaven, through which they issued and
continue to issue, and through which we are to enter into the participation of the Divinity;
therefore She confessed, that the mercy of the Lord in regard to Her is spread out over all
the generations, communicating itself to them that fear Him. And just as the in finite
mercies raise up the humble and seek out those that fear God; so also the powerful arm of
divine justice scatters and destroys those who are proud in the mind of their heart, and
hurls them from their thrones in order to set in their place the poor and lowly. This justice
of the Lord was exercised in wonderful splendor and glory upon the chief of all the
proud, Lucifer and his followers, when the almighty arm of God scattered and hurled
them (because they themselves precipitated themselves) from their exalted seats which
befitted their angelic natures and their graces, and which they occupied according to the
original (Isaias 14; Apoc. 12) decree of the divine love. For by it He intended that all
should be blessed (I Tim. 2, 4) while they, in trying to ascend in their vain pride to
positions, which they neither could attain nor should aspire to, on the contrary cast
themselves from those which they occupied (Isaias 14, 13). In their arrogance they were
found opposed to the just and inscrutable judgments of the Lord, which scattered and cast
down the proud angel and all his followers (Apoc. 12, 8). In their place were installed the
humble of heart through the mediation of most holy Mary, the Mother and the treasure
house of his ancient mercies.
For the same reason this divine Lady says and proclaims that God enriches the
needy, filling them with the abundance of his treasures of grace and glory; and those that
are rich in their own estimation and presumptuous arrogance, and those who satisfy their
heart with the false goods, which the world esteems as riches and happiness, the Most
High has banished and does banish from his presence, because they are void of the truth,
which cannot enter into hearts filled and occupied with falsehood and deceit. He received
his servants and his children, the people of Israel, remembering his mercies in order to
teach them, wherein prudence, truth and understanding (Bar. 3, 14), wherein free and
abundant life and nourishment, wherein the light of the eyes and peace consists. He
taught them the way of prudence and the hidden paths of wisdom and discipline, which is
concealed from the princes of the gentiles, and is not known to the powerful, who
dominate over the beasts of the earth and entertain themselves and play with the birds of
the air and heap up treasures of gold and silver. Nor can the sons of Agar and the
inhabitants of Teman, who are the wise and the proudly prudent of this world, ever attain
this wisdom. But to those that are sons of the light (Galat. 3, 7), and who are sons of
Abraham by faith, hope and obedience, the Most High distributes it; for in this manner
has it been promised to his posterity and his spiritual children, made secure by the blessed
and happy Fruit of the virginal womb of the most holy Mary. Saint Elisabeth looking
upon Mary the Queen of creation understood these hidden mysteries; and not only those,
which I am able to express here, did this fortunate matron understand, but many more and
greater sacraments, which my understanding cannot comprehend; nor do I wish to dilate
upon all that have been shown to me, lest I unduly extend this history. But the sweet

25
discourses and conversations, which these two holy and discreet ladies held with each
other, reminded me of the two seraphim, which Isaias saw above the throne of the Most
High, repeating the divine and always new canticle: Holy, holy, etc., while they covered
their head with one pair of wings, their feet with another, flew with the third pair (Isaias
6, 2). It is certain that the inflamed love of these two holy women exceeded that of all the
seraphim, and Mary by Herself loved more than they all together. They were consumed
in the flame of divine love, extending the two wings of their hearts in order to manifest to
each other their love and in order to soar into the most exalted intelligence of the
mysteries of the Most High. With two more wings of rarest knowledge they covered their
faces; because both of them discussed and contemplated the sacrament of the King (Tob.
12, 7), guarding its secrets within themselves all their lives; also because they restrained
their discourse and subjected it to their devoted faith, without giving scope to proud
inquisitiveness. They also covered the feet of the Lord and their own with the third pair
of seraphic wings, because they were lowered and annihilated in their own humble
estimation of them selves at the sight of such great Majesty. Moreover since most holy
Mary enclosed within her virginal womb the God of majesty himself, we can with reason
and with literal truth say, that She covered the seat where the Lord sat enthroned.
When it was time to come forth from their retirement, saint Elisabeth offered
herself and her whole family and all her house for the service of the Queen of heaven.
She asked Her to accept, as a quiet retreat, the room which she herself was accustomed to
use for her prayers, and which was much retired and accommodated to that purpose. The
heavenly Princess accepted the chamber with humble thanks, and made use of it for
recollecting Herself and sleeping therein, and no one ever entered it, except the two
cousins. As for the rest She offered to serve and assist Elisabeth as a handmaid, for She
said, that this was the purpose of visiting her and consoling her. O what friendship is so
true, so sweet and inseparable, as that which is formed by the great bond of the divine
love! How admirable is the Lord in manifesting this great sacrament of the Incarnation to
three women before He would make it known to any one else in the human race! For the
first was saint Anne, as I have said in its place; the second one was her Daughter and the
Mother of the Word, most holy Mary; the third one was saint Elisabeth, and conjointly
with Her, her son, for he being yet in the womb of his mother, cannot be considered as
distinct from her. Thus “the foolishness of God is wiser than men” as saint Paul says.
The most holy Mary and Elisabeth came forth from their retirement at nightfall,
having passed a long time together; and the Queen saw Zacharias standing before Her in
his muteness, and She asked him for his blessing as from a priest of the Lord, which the
saint also gave to Her. Yet, although She tenderly pitied him for his affliction, She did
not exert her power to cure him, because She knew the mysterious occasion of his
dumbness; yet She offered a prayer for him. Saint Elisabeth, who already knew the good
fortune of the most chaste spouse Joseph, although he himself as yet was not aware of it,
entertained and served him with great reverence and highest esteem. After staying three
days in the house of Zacharias, however, he asked permission of his heavenly Spouse
Mary to return to Nazareth and leave Her in the company of saint Elisabeth in order to
assist her in her pregnancy. The holy husband left them with the understanding that he
was to return in order to accompany the Queen home as soon as they should give him
notice; saint Elisabeth offered him some presents to take home with him ; but he would
take only a small part of them, yielding only to their earnest solicitations, for this man of

26
God was not only a lover of poverty, but was possessed of a magnanimous and noble
heart. Therewith he pursued his way back to Nazareth, taking along with him the little
beast of burden, which they had brought with them. At home, in the absence of his
Spouse, he was served by a neighboring woman and cousin of his, who, also when most
holy Mary was at home, was wont to come and go on the necessary errands outside of the
house.
INSTRUCTION WHICH THE QUEEN AND LADY GAVE ME.
My daughter, in order that thy heart may be ever more and more inflamed with
the desire of gaining the grace and friendship of God, I wish very much that thou grow in
the knowledge of the dignity, excellence and happiness of a soul, that has been endowed
with this privilege; however, remember that it is so admirable and of so great a value that
thou canst not comprehend it, even if I would explain it to thee; and much less canst thou
express it in words. Look upon the Lord and contemplate Him by means of the divine
light, which thou receivest, and then thou wilt understand that the Lord performs a greater
work in justifying a soul than in having created all the orbs of heaven and the whole earth
with all the beauty and perfection contained within them. And if on account of the
wonders which creatures are able in part to perceive in these works by the senses, they
are impressed with the greatness and power of God, what would they say and think if
they could see with the eyes of their soul the preciousness and beauty of grace in so many
creatures, who are capable of receiving them?
There are no terms of human language equal to the task of expressing what
participations and perfections of God are contained in sanctifying grace. It is little to say
that it is more pure and spotless than the snow; more refulgent than the sun; more
precious than gold or precious stones, more charming, more amiable and pleasing than all
the most delightful feasts and entertainments, and more beautiful than all that in its
entirety can be imagined or desired by the creatures. Take notice also of the ugliness of
sin, in order that by the opposite thou mayest come to so much the better under standing
of the beauty of grace; for neither darknesses, nor rottenness, nor the most horrible, the
most dreadful, nor the foulest of creatures can ever be compared to sin and to its ugliness.
The martyrs and saints understood much of this mystery (Heb. 11, 36), who in order to
secure the beauty of grace and preserve themselves from the ruin of sin, did not fear fire,
nor wild beasts, nor the sword, nor torments, nor prisons, ignominies, pains, afflictions,
nor death itself, nor prolonged and perpetual suffering; for to escape all these must be
counted for little or nothing, and must scarcely be thought of in comparison with one
degree of grace, which souls may attain, even though they be the most abject of the whole
world. All this the men, who esteem and seek after the fugitive and apparent beauty of
creatures, are ignorant of; and whatever does not present to them this deceitful beauty, is
for them vile and contemptible.
Thou perceivest therefore something of the greatness of the blessing, which the
incarnate Word conferred upon his Precursor in the womb of his mother; and because
saint John recognized it, he leaped for joy and exultation in the womb of his mother.
Thou wilt also see what thou thyself must do and suffer in order to attain this happiness,
and in order not to lose, or in the least impair this most precious beauty by any fault, nor
retard its consummation by any imperfection, no matter how small. I wish that in
imitation of my cousin Elisabeth, thou do not enter into any friendship with any human
creatures, except those, with whom thou canst and shouldst converse about the works of

27
the Most High and of his mysteries, and with whom thou canst learn to pursue the true
path of his divine pleasure. Although thou art engaged in important undertakings and
works, do not forget or omit thy spiritual exercises and the strictness of a perfect life; for
this must not only be preserved and watched over, when all things go smoothly, but also
under the greatest adversity, difficulty and labor; for imperfect human nature takes
occasion of the slightest circumstance to relax its vigilance.

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 THE THIRD JOYFUL MYSTERY:
THE BIRTH OF OUR LORD JESUS CHRIST

THE JOURNEY OF MOST HOLY MARY FROM NAZARETH TO

BETHLEHEM IN THE COMPANY OF THE HOLY SPOUSE JOSEPH AND OF
THE HOLY GUARDIAN ANGELS.
The most pure Mary and the glorious saint Joseph departed from Nazareth for
Bethlehem alone, poor and humble in the eyes of the world. None of the mortals thought
more of them than what was warranted by their poverty and humility. But O the
wonderful sacraments of the Most High, hidden to the proud, and unpenetrated by the
wisdom of the flesh! They did not walk alone, poor or despised, but prosperous, rich and
in magnificence. They were most worthy of the immense love of the eternal Father and
most estimable in his eyes. They carried with them the Treasure of heaven, the Deity
itself. The whole court of the celestial ministers venerated them. All the inanimate beings
recognized the living and true Ark of the Testament ( Josue 3, 16) more readily than the
waters of the Jordan recognized its type and shadow, when they courteously laid open
and free the path for its passage and for those that followed it. They were accompanied
by the ten thousand angels, which as mentioned (No. 450), were appointed by God
himself as the servants of her Majesty during that whole journey. These heavenly
squadrons marched along as their retinue in human forms visible to the heavenly Lady,
more refulgent than so many suns. She herself walked in their midst better guarded and
defended than the bed of Solomon, surrounded by the sixty valiant ones of Israel, girded
with their swords (Cant. 3, 7). Besides these ten thousand angels there were many others,
who descended from heaven as messengers of the eternal Father to his Onlybegotten

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made man in his most holy Mother, and who ascended from earth as their ambassadors
with messages and treaties from them to the heavenly Father.
In the midst of this royal retinue, hidden from the gaze of men, most holy Mary
and Joseph proceeded on their way secure that their feet would not be bruised by the
stone of tribulation (Ps. 40, 12), since the Lord had commanded his angels to be their
defense and watchfulness. This command the most faithful ministers, as vassals of their
great Queen, fulfilled with wonder and delight, seeing centered in a mere Creature such
great sacraments, such perfections, and immense treasures of the Divinity, and seeing in
Her all this distinction united to dignity and grace far exceeding their own angelic
capacity. They composed new songs in honor of the Lord, whom they saw reclining as
the highest King of glory, on his throne of gold (Cant. 3, 9); and in honor of the heavenly
Mother, who was like his living and incorruptible chariot, or like the fertile ear of corn of
the promised land, enclosing the living grain (Lev. 23, 10); or like the rich merchant ship,
which brings the grain to the house of bread, in order that dying in the earth it might be
multiplied for heaven (John 12, 24). Their journey lasted five days, for on account of the
pregnancy of his Spouse, saint Joseph shortened each day s journey. The sovereign
Queen experienced no darkness of night on the way; for a few times, when their travel
extended beyond nightfall the holy angels spread about such effulgence as not all the
lights of heaven in their noontide splendor would have thrown forth in the clearest
heavens. This light and vision of the angels also saint Joseph enjoyed at those times; then
all of them together would form celestial choirs, in which they and the two holy travelers
alternated in singing wonderful hymns and canticles of praise, converting the fields into
new heavens. During this whole journey the Queen was rejoiced by the sight of her
resplendent ministers and vassals and by the sweet interior conversation held with them.
With these wonderful favors and delights, however, the Lord joined some
hardships and inconveniences, which the divine Mother encountered on the way. For the
concourse of people in the taverns, occasioned by the imperial edict, was very
disagreeable and annoying to the modest and retiring Virgin-Mother and her spouse. On
account of their poverty and timid retirement they were treated with less hospitality and
consideration than others, especially the well-to-do; for the world judges and usually
confers its favors according to outward appearance and according to personal influence.
Our holy pilgrims were obliged repeatedly to listen to sharp reprimands in the taverns, at
which they arrived tired out by their journey, and in some of them they were refused
admittance as worthless and despicable people. Several times they as signed to the
Mistress of heaven and earth some corner of the hallway ; while at others She did not fare
even so well, being obliged to retire with her husband to places still more humble and
unbecoming in the estimation of the world. But in whatever places She tarried, how
contemptible soever it might be considered, the courtiers of heaven established their court
around their supreme King and sovereign Queen. Immediately they surrounded and
enclosed them like an impenetrable wall, securing the bridal chamber of Solomon against
the terrors of the night. Her most faithful spouse Joseph, seeing the Mistress of heaven so
well guarded by the angelic hosts, betook himself to rest and sleep; for to this She urged
him on account of the hardships of travel. She, however, continued her celestial
colloquies with the ten thousand angels of her retinue.
Solomon, in the Canticles, describes in diverse metaphors and similitudes many
great mysteries of the Queen of heaven, but in the third chapter he refers more

30
particularly to what happened to the heavenly Mother in her pregnancy and during this
journey. During this time was fulfilled to the letter all that is said of the couch of
Solomon (Cant. 3, 7), of his chariot and of his golden bed, of the guard, which was
stationed around it enjoying the divine vision; also all the other sayings, which are
contained in those prophecies. What I have pointed out will suffice to make them
understood, and they should excite our admiration of the wonderful sacraments of God’s
activity for the good of man. Who is there among mortals whose heart is not softened? Or
who is so proud as not to be abashed? Or so careless as not to be filled with wonder at
such miraculous extremes? The infinite and true God hidden and concealed in the
virginal womb of a tender Maiden, full of grace and beauty, innocent, pure, sweet,
pleasing and amiable in the eyes of God and of men, surpassing all that the Lord God has
ever or shall ever create ! To see this great Lady, bearing the treasure of the Divinity,
despised, persecuted, neglected, and cast out by the blind ignorance and pride of the
world! And on the other hand, while She is thus pushed aside into the last places, to see
Her loved and esteemed by the triune God, regaled by his caresses, served by his angels,
revered, defended and assisted with the greatest anxiety and watchfulness! O children of
men, slow and hard of hearts! (Ps. 4, 3). How deceitful are your ways and how erroneous
is your judgment in esteeming the rich and despising the poor (James 2, 2), exalting the
proud and humiliating the lowly, applauding the braggarts and casting out the just! Blind
is your choice and full of error your judgment, and you will find yourselves frustrated in
all your desires. Ambitiously you seek riches and treasures, and you find yourself in
poverty beating the air; if you had received the true ark of God, you would have been
blessed by the hand of the Almighty, like Obededom (II Kings, 6, 11) ; but because you
have treated it unworthily, many of you have experienced the punishment of Oza.
The heavenly Lady observed and knew the secrets of the different souls of those
She met, penetrating into the very thoughts and conditions of each, whether of grace or of
guilt in their different degrees. Concerning many souls She also knew whether they were
predestined or reprobate, whether they would persevere, fall, or again rise up. All this
variety of insight moved Her to the exercise of heroic virtues as well in regard to the ones
as to the others. For many of them She obtained the grace of perseverance, for others
efficacious help to rise from their sin to grace; for others again She prayed to the Lord
with affectionate tears, feeling intensest sorrow for the reprobate, though She did not pray
as efficaciously for them. Many times, worn out by these sorrows, much more than by the
hardships of travel, the strength of her body gave way; on such occasions the holy angels,
full of refulgent light and beauty, bore Her up in their arms, in order that She might rest
and recuperate. The sick, afflicted and indigent whom She met on the way, She consoled
and assisted by asking her most holy Son to come to their aid in their necessities and
adversities. She kept Herself silently aloof from the multitude, preoccupied with the Fruit
of her divine pregnancy, which was already evident to all. Such was the return which the
Mother of mercy made for the inhospitality of mortals.
For the greater reproach of human ingratitude, it happened also that once during
these wintry days they reached a stopping-place in the midst of a cold rain and snow
storm (for the Lord did not spare them this in convenience), and they were obliged to take
shelter in the stables of the animals, because the owners would not furnish better
accommodation. The irrational beasts showed them the courtesy and kindness which was
refused by their human fellow-beings; for they retreated in reverence at the entrance of

31
their Maker and of his Mother, who carried Him in her virginal womb. It is true the
Queen of creation could command the winds, the frost and the snow not to inconvenience
Her; but She would not give such a command in order not to deprive Herself of suffering
in imitation of her most holy Son, even before He came forth into the world. Therefore
the inclemencies of the weather affected Her to a certain extent. The faithful saint Joseph,
however, did his utmost to shield Her; and still more did the holy angels seek to protect
Her, especially the holy prince Michael, who remained at the right side of his Queen
without leaving Her even for a moment; several times, when She became tired, He led
Her by the arm along the way. Whenever the Lord permitted, he also shielded Her against
the weather and performed many other services for the heavenly Queen and the blessed
Fruit of her womb, Jesus.
Thus variously and wonderfully assisted, our travelers arrived at the town of
Bethlehem at four o clock of the fifth day, a Saturday. As it was at the time of the winter
solstice, the sun was already sinking and the night was falling. They entered the town,
and wandered through many streets in search of a lodging-house or inn for staying over
night. They knocked at the doors of their acquaintances and nearer family relations; but
they were admitted nowhere and in many places they met with harsh words and insults.
The most modest Queen followed her spouse through the crowds of people, while he
went from house to house and from door to door. Although She knew that the hearts and
the houses of men were to be closed to them, and although to expose her state at her age
to the public gaze was more painful to her modesty than their failure to procure a
nightlodging, She nevertheless wished to obey saint Joseph and suffer this indignity and
unmerited shame. While wandering through the streets they passed the office of the
public registry and they inscribed their names and paid the fiscal tribute in order to
comply with the edict and not be obliged to return. They continued their search, betaking
themselves to other houses. But having already applied at more than fifty different places,
they found themselves rejected and sent away from them all. The heavenly spirits were
filled with astonishment at these exalted mysteries of the Most High, which manifested
the patience and meekness of his Virgin Mother and the unfeeling hardness of men. At
the same time they blessed the Almighty in his works and hidden sacraments, since from
that day on He began to exalt and honor poverty and humility among men.
It was nine o clock at night when the most faithful Joseph, full of bitter and
heartrending sorrow, returned to his most prudent Spouse and said: “My sweetest Lady,
my heart is broken with sorrow at the thought of not only not being able to shelter Thee
as Thou deservest and as I desire, but in not being able to offer Thee even any kind of
protection from the weather, or a place of rest, a thing rarely or never denied to the most
poor and despised in the world. No doubt heaven, in thus allowing the hearts of men to be
so unmoved as to refuse us a night-lodging, conceals some mystery. I now remember,
Lady, that outside the city walls there is a cave, which serves as a shelter for shepherds
and their flocks. Let us seek it out; perhaps it is unoccupied, and we may there expect
some assistance from heaven, since we receive none from men on earth”. The most
prudent Virgin answered: “My spouse and rny master, let not thy kindest heart be
afflicted because the ardent wishes which the love of thy Lord excites in thee cannot be
fulfilled. Since I bear Him in my womb, let us, I beseech thee, give thanks for having
disposed events in this way. The place of which thou speakest shall be most satisfactory
to me. Let thy tears of sorrow be turned into tears of joy, and let us lovingly embrace

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poverty, which is the inestimable and precious treasure of my most holy Son. He came
from heaven in order to seek it, let us then afford Him an occasion to practice it in the joy
of our souls; certainly I cannot be better delighted than to see thee procure it for me. Let
us go gladly wherever the Lord shall guide us. “The holy angels accompanied the
heavenly pair, brilliantly lighting up the way, and when they arrived at the city gate they
saw that the cave was forsaken and unoccupied. Full of heavenly consolation, they
thanked the Lord for this favor, and then happened what I shall relate in the following
chapter.

INSTRUCTION WHICH THE MOST HOLY MARY, THE QUEEN OF HEAVEN,

GAVE ME.
My dearest daughter, if thou art of a meek and docile heart, these mysteries which
thou hast written about and hast understood, will stir within thee sweet sentiments of love
and affection toward the Author of such great wonders. I wish that, bearing them in mind,
thou from this day on embrace with new and great esteem the contempt and neglect of the
world. And tell me, dearest, if, in exchange for this forgetfulness and scorn of the world,
God look upon thee with eyes of sweetest love, why shouldst thou not buy so cheaply
what is worth an infinite price? What can the world give thee, even when it esteems thee
and exalts thee most? And what dost thou lose, if thou despise it? Is its favor not all
vanity and deceit (Ps. 4, 3)? Is it not all a fleeting and momentary shadow, which eludes
the grasp of those that haste after it? Hence, if thou hadst all worldly advantage in thy
possession, what great feat would it be to despise it as of no value? Consider how little
thou dost in rejecting all of it for the love of God, for mine and that of the holy angels.
And if the world does not neglect thee as much as thou shouldst desire, do thou on thy
own behalf despise it, in order to remain free and unhampered to enjoy to the full extent
the highest Good with the plenitude of his most delightful love and intercourse.
My most holy Son is such a faithful Lover of souls that He hast set me as the
teacher and living example of the love of humility and true contempt of worldly vanity
and pride. He ordained also for his own glory as well as for my sake that I, his Servant
and Mother, should be left without shelter and be turned away by mortals, in order that
afterwards his beloved souls might be so much the more readily induced to offer Him a
welcome, thus obliging Him, by an artifice of love, to come and remain with them. He
also sought destitution and poverty, not because He had any need of them for bringing the
practice of virtues to the highest perfection, but in order to teach mortals the shortest and
surest way for reaching the heights of divine love and union with God,
Thou knowest well, my dearest, that thou hast been incessantly instructed and
exhorted by divine enlightenment to forget the terrestrial and visible and to gird thyself
with fortitude (Prov. 31, 17), to raise thy self to the imitation of me, copying in thyself,
according to thy capacity, the works and virtues manifested to thee in my life. This is the
very first purpose of the knowledge which thou receivest in writing this history; for thou
hast in me a perfect model, and by it thou canst arrange the converse and conduct of thy
life in the same manner as I arranged mine in imitation of my sweetest Son. The dread
with which this command to imitate me has inspired thee as a being above thy strength,
thou must moderate and thou must encourage thyself by the words of my most holy Son
in the Gospel of saint Matthew: “Be ye perfect as my heavenly Father is perfect” (Matth.
5, 48). This command of the Most High imposed upon his holy Church is not impossible

33
of fulfillment, and, if his faithful children on their part dispose themselves properly, He
will deny to none of them the grace of attaining this resemblance to the heavenly Father.
All this my most holy Son has merited for them. But the degrading forgetfulness and
neglect of men hinder them from maturing within themselves the fruits of his
Redemption.
Of thee particularly I expect this perfection, and I invite thee to it by the sweet
law of love which accompanies my instruction. Ponder and scrutinize, by the divine light,
the obligation under which I place thee, and labor to correspond with it like a faithful and
anxious child. Let no difficulty or hardship disturb thee, nor deter thee from any virtuous
exercise, no matter how hard it may be. Nor be content with striving after the love of God
and salvation of thyself alone; if thou wouldst be perfect in imitating me and fulfilling all
that the Gospel teaches, thou must work for the salvation of other souls and the exaltation
of the holy name of my Son, making thyself an instrument in his powerful hands for the
accomplishment of mighty works to advance his pleasure and glory.

CHRIST OUR SAVIOR IS BORN OF THE VIRGIN MARY IN BETHLEHEM,

JUDA
The palace which the supreme King of kings and the Lord of lords had chosen for
entertaining his eternal and incarnate Son in this world was a most poor and insignificant
hut or cave, to which most holy Mary and Joseph betook themselves after they had been
denied all hospitality and the most ordinary kindness by their fellow-men, as I have
described in the foregoing chapter. This place was held in such contempt that though the
town of Bethlehem was full of strangers in want of nightshelter, none would demean or
degrade himself so far as to make use of it for a lodging; for there was none who deemed
it suitable or desirable for such a purpose, except the Teachers of humility and poverty,
Christ our Savior and his purest Mother. On this account the wisdom of the eternal Father
had reserved it for Them, consecrating it in all its bareness, loneliness and poverty as the
first temple of light (Malachy 4, 2, Ps. Ill, 4) and as the house of the true Sun of justice,
which was to arise for the upright of heart from the resplendent Aurora Mary, turning the
night of sin into the daylight of grace.
Most holy Mary and saint Joseph entered the lodging thus provided for them and
by the effulgence of the ten thousand angels of their guard they could easily ascertain its
poverty and loneliness, which they esteemed as favors and welcomed with tears of
consolation and joy. Without delay the two holy travelers fell on their knees and praised
the Lord, giving Him thanks for his benefit, which they knew had been provided by his
wisdom for his own hidden designs. Of this mystery the heavenly Princess Mary had a
better insight; for as soon as She sanctified the interior of the cave by her sacred footsteps
She felt a fullness of joy which entirely elevated and vivified Her. She besought the Lord
to bless with a liberal hand all the inhabitants of the neighboring city, because by
rejecting Her they had given occasion to the vast favors, which She awaited in this
neglected cavern. It was formed entirely of the bare and coarse rocks, with out any
natural beauty or artificial adornment; a place intended merely for the shelter of animals;
yet the eternal Father had selected it for the shelter and dwelling-place of his own Son.
The angelic spirits, who like a celestial militia guarded their Queen and Mistress,
formed themselves into cohorts in the manner of court guards in a royal palace. They
showed themselves in their visible forms also to saint Joseph; for on this occasion it was

34
befitting that he should enjoy such a favor, on the one hand in order to assuage his sorrow
by allowing him to behold this poor lodging thus beautified and adorned by their celestial
presence, and on the other, in order to enliven and encourage him for the events which
the Lord intended to bring about during that night, and in this forsaken place. The great
Queen and Empress, who was already informed of the mystery to be transacted here, set
about cleaning with her own hands the cave, which was so soon to serve as a royal throne
and sacred mercyseat; for neither did She want to miss this occasion for exercising her
humility, nor would She deprive her Onlybegotten Son of the worship and reverence
implied by this preparation and cleansing of his temple.
Saint Joseph, mindful of the majesty of his heavenly Spouse (which, it seemed to
him, She was for getting in her ardent longing for humiliation), besought Her not to
deprive Him of this work, which he considered as his alone; and he hastened to set about
cleaning the floor and the corners of the cave, although the humble Queen continued to
assist him therein. As the holy angels were then present in visible forms, they were
(according to our mode of speaking) abashed at such eagerness for humiliation, and they
speedily emulated with each other to join in this work; or rather, in order to say it more
succinctly, in the shortest time possible they had cleansed and set in order that cave,
filling it with holy fragrance. Saint Joseph started a fire with the material which he had
brought for that purpose. As it was very cold, they sat at the fire in order to get warm.
They partook of the food which they had brought, and they ate this, their frugal supper,
with incomparable joy of their souls. The Queen of heaven was so absorbed and taken up
with the thought of the impending mystery of her divine delivery, that She would not
have partaken of food if She had not been urged thereto by obedience to her spouse.
After their supper they gave thanks to the Lord as was their custom. Having spent
a short time in this prayer and conferring about the mysteries of the incarnate Word, the
most prudent Virgin felt the approach of the most blessed Birth. She requested her spouse
saint Joseph to betake himself to rest and sleep as the night was already far advanced.
The man of God yielded to the request of his Spouse and urged Her to do the same; and
for this purpose he arranged and prepared a sort of couch with the articles of wear in their
possession, making use of a crib or manger, that had been left by the shepherds for their
animals. Leaving most holy Mary in the portion of the cave thus furnished, saint Joseph
retired to a corner of the entrance, where he began to pray. He was immediately visited
by the divine Spirit and felt a most sweet and extraordinary influence, by which he was
wrapt and elevated into an ecstasy. In it was shown him all that passed during that night
in this blessed cave; for he did not return to consciousness until his heavenly Spouse
called him. Such was the sleep which saint Joseph enjoyed in that night, more exalted and
blessed than that of Adam in paradise (Gen. 21, 2).
The Queen of all creatures was called from her resting-place by a loud voice of
the Most High, which strongly and sweetly raised Her above all created things and
caused Her to feel new effects of divine power; for this was one of the most singular and
admirable ecstasies of her most holy life. Immediately also She was filled with new
enlightenment and divine influences, such as I have described in other places, until She
reached the clear vision of the Divinity. The veil fell and She saw intuitively the Godhead
itself in such glory and plenitude of insight, as all the capacity of men and angels could
not describe or fully understand. All the knowledge of the Divinity and humanity of her
most holy Son, which She had ever received in- former visions was renewed and,

35
moreover, other secrets of the inexhaustible archives of the bosom of God were revealed
to Her. I have not ideas or words sufficient and adequate for expressing what I have been
allowed to see of these sacraments by the divine light; and their abundance and
multiplicity convince me of the poverty and want of proper expression in created
language.
The Most High announced to his Virgin Mother, that the time of his coming into
the world had arrived and what would be the manner in which this was now to be
fulfilled and executed. The most prudent Lady perceived in this vision the purpose and
exalted scope of these wonderful mysteries and sacraments, as well in so far as related to
the Lord himself as also in so far as they concerned creatures, for whose benefit they had
been primarily decreed. She prostrated Herself before the throne of his Divinity and gave
Him glory, magnificence, thanks and praise for Herself and for all creatures, such as was
befitting the ineffable mercy and condescension of his divine love. At the same time She
asked of the divine Majesty new light and grace in order to be able worthily to undertake
the service and worship and the rearing up of the Word made flesh, whom She was to
bear in Her arms and nourish with her virginal milk. This petition the heavenly Mother
brought forward with the profoundest humility, as one who understood the greatness of
this new sacrament. She held Herself unworthy of the office of rearing up and conversing
as a Mother with a God incarnate of which even the highest seraphim are incapable.
Prudently and humbly did the Mother of wisdom ponder and weigh this matter. And
because She humbled Herself to the dust and acknowledged her nothingness in the
presence of the Almighty, therefore his Majesty raised Her up and confirmed anew upon
Her the title of Mother of God. He commanded Her to exercise this office and ministry of
a legitimate and true Mother of Himself; that She should treat Him as the Son of the
eternal Father and at the same time the Son of her womb. All this could be easily
entrusted to such a Mother, in whom was contained an excellence that words cannot
express.
The most holy Mary remained in this ecstasy and beatific vision for over an hour
immediately preceding her divine delivery. At the moment when She issued from it and
regained the use of her senses She felt and saw that the body of the infant God began to
move in her virginal womb; how, releasing and freeing Himself from the place which in
the course of nature He had occupied for nine months, He now prepared to issue forth
from that sacred bridal chamber. This movement not only did not cause any pain or
hardship, as happens with the other daughters of Adam and Eve in their childbirths; but
filled Her with incomparable joy and delight, causing in her soul and in her virginal body
such exalted and divine effects that they exceed all thoughts of men. Her body became so
spiritualized with the beauty of heaven that She seemed no more a human and earthly
creature. Her countenance emitted rays of light, like a sun incarnadined, and shone in
indescribable earnestness and majesty, all inflamed with fervent love. She was kneeling
in the manger, her eyes raised to heaven, her hands joined and folded at her breast, her
soul wrapped in the Divinity and She herself was entirely deified. In this position, and at
the end of the heavenly rapture, the most exalted Lady gave to the world the
Onlybegotten of the Father and her own, our Savior Jesus, true God and man, at the hour
of midnight, on a Sunday, in the year of the creation of the world five thousand one
hundred and ninety-nine (5199), which is the date given in the Roman Church, and which
date has been manifested to me as the true and certain one.

36
 There are other wonderful circumstances and particulars, which all the faithful
assume to have miraculously accompanied this most divine Birth; but as the only
witnesses were the Queen of heaven and her courtiers, they cannot all be certified, except
only those which the Lord himself manifests in his holy Church to all or to some
particular souls in diverse ways. As I think there is some divergence of opinion in this
matter, which is most sublime and venerable, as soon as I had manifested to my superiors
and directors what had been made known to me, they commanded me under obedience to
consult anew the divine oracle and ask the Empress of heaven, my Mother and Teacher,
and the holy angels that attend on me, for information on some particulars necessary for a
clearer statement of the most sacred parturition of Mary, the Mother of Jesus, our
Redeemer. In order to comply with this command I returned for a better understanding of
these same happenings and it was then expounded to me in the following manner.
At the end of the beatific rapture and vision of the Mother ever Virgin, which I
have described above (No. 473), was born the Sun of Justice, the Onlybegotten of the
eternal Father and of Mary most pure, beautiful, refulgent and immaculate, leaving Her
untouched in her virginal integrity and purity and making Her more godlike and forever
sacred; for He did not divide, but penetrated the virginal chamber as the rays of the sun
penetrate the crystal shrine, lighting it up in prismatic beauty. Before I describe the
miraculous manner in which this took place, I wish to say that the divine Child was born
pure and disengaged, without the protecting shield called secundina, surrounded by
which other children are commonly born, and in which they are enveloped in the wombs
of their mothers. I will not detain myself in explaining the cause and origin of the error,
which is contrary to this statement. It is enough to know and suppose that in the
generation and birth of the incarnate Word the arm of the Almighty selected and made
use of all that substantially and unavoidably belonged to natural human generation, so
that the Word could truly call Himself conceived and engendered as a true man and born
of the substance of his Mother ever Virgin. In regard to the other circumstances, which
are not essential but accidental to generation and nativity, we must disconnect our ideas
of Christ our Lord and of the most holy Mary not only from all that are in any way
related or consequent upon any sin, original or actual; but also from many others which
are not necessary for the essential reality of the generation or birth and which imply some
impurity or superfluity, that could in any way lessen or impair the dignity of Mary as the
Queen of heaven and as true Mother of Christ our Lord. For many such imperfections of
sin or nature were not necessary either for the true humanity of Christ, or for his office of
Redeemer or Teacher; and whatever was not necessary for these three ends, and whatever
by its absence would redound to the greater dignity of Christ and his Mother, must be
denied of Both. Nor must we be niggardly in presuming wonderful intervention of the
Author of nature and grace in favor of Her who was his worthy Mother, prepared,
adorned and made increasingly beautiful for this purpose: for the divine right hand
enriched Her at all times with gifts and graces and reached the utmost limits of his
Omnipotence possible in regard to a mere creature.
In accordance with this truth her true motherhood was not impaired by her
remaining a Virgin in his conception and birth through operation of the Holy Ghost.
Although She could have lost her virginity in a natural manner without incurring any
fault, yet in that case the Mother of God would also be without this singular prerogative
of virginity. Therefore we must say, in order that She might not be without it, the divine

37
power of her most holy Son preserved it for Her. Likewise the divine Child could have
been born with this covering or cuticle in which others are born; yet this was not
necessary in order to be born a natural Son of the blessed Mother; hence He could chose
not to take it forth with Him from the virginal and maternal womb, just as He chose not
to pay to nature other penal tributes of impurity, which other human beings do pay at
their coming into the light. It was not just that the incarnate Word should be subject to all
the laws of the sons of Adam; but it was consequent upon his miraculous Birth that He be
exempt and free from all that could be caused by the corruption or uncleanness of matter.
Thus also this covering, or secundina, was not to fall a prey to corruption outside of the
virginal womb, because it had been so closely connected and attached to his most holy
body and because it was composed of the blood and substance of his Mother; in like
manner it was not advisable to keep and preserve it outside of Her, nor was it becoming
to give it the same privileges and importance as to his divine body in coming forth from
the body of his most holy Mother, as I will yet explain. The wonder which would have to
be wrought to dispose of that sacred covering out side of the womb could be wrought
much more appropriately within.
The infant God therefore was brought forth from the virginal chamber
unencumbered by any corporeal or material substance foreign to Himself. But He came
forth glorious and transfigured for the divine and infinite wisdom decreed and ordained
that the glory of his most holy soul should in his Birth overflow and communicate itself
to his body, participating in the gifts of glory in the same way as happened afterwards his
Transfiguration on mount Tabor in the presence of the Apostles (Matth. 17, 2). This
miracle was not necessary in order to penetrate the virginal enclosure and to leave
unimpaired the virginal integrity; for without this Transfiguration God could have
brought this about by other miracles. Thus say the holy doctors, who see no other miracle
in this Birth than that the Child was born without impairing the virginity of the Mother. It
was the will of God that the most blessed Virgin should look upon the body of her Son,
the Godman, for this first time in a glorified state for two reasons. The one was in order
that by this divine vision the most prudent Mother should conceive the highest reverence
for the Majesty of Him whom She was to treat as her Son, the true God-man. Although
She was already informed of his two-fold nature, the Lord nevertheless ordained that by
ocular demonstration she be filled with new graces, corresponding to the greatness of her
most holy Son, which was thus manifested to Her in a visible manner. The second reason
was to reward by this wonder the fidelity and holiness of the divine Mother; for her most
pure and chaste eyes, that had turned away from all earthly things for love of her most
holy Son, were to see Him at his very Birth in this glory and thus be rejoiced and
rewarded for her loyalty and beautiful love.
The sacred evangelist Luke tells us that the Mother Virgin, having brought forth
her firstbegotten Son, wrapped Him in swathing clothes and placed Him in a manger. He
does not say that She received Him in her arms from her virginal womb; for this did not
pertain to the purpose of his narrative. But the two sovereign princes, saint Michael and
saint Gabriel, were the assistants of the Virgin on this occasion. They stood by at proper
distance in human corporeal forms at the moment when the incarnate Word, penetrating
the virginal chamber by divine power, issued forth to the light, and they received Him in
their hands with ineffable reverence. In the same manner as a priest exhibits the sacred
host to the people for adoration, so these two celestial ministers presented to the divine

38
Mother her glorious and refulgent Son. All this happened in a short space of time. In the
same moment in which the holy angels thus presented the divine Child to his Mother,
both Son and Mother looked upon each other, and in this look, She wounded with love
the sweet Infant and was at the same time exalted and transformed in Him. From the arms
of the holy princes the Prince of all the heavens spoke to his holy Mother: “Mother,
become like unto Me, since on this day, for the human existence, which thou hast today
given Me, I will give thee another more exalted existence in grace, assimilating thy
existence as a mere creature to the likeness of Me, who am God and Man”. The most
prudent Mother answered: “Trahe me post Te, curremus in odorem unguentorum tuorum”
(Cant. 1, 3). Raise me, elevate me, Lord, and I will run after Thee in the odor of thy
ointments. In the same way many of the hidden mysteries of the Canticles were fulfilled;
and other sayings which passed between the infant God and the Virgin Mother had been
recorded in that book of songs, as for instance: “My Beloved to me, and I to Him, and his
desire is toward me” (Cant. 2, 16). “Behold thou art beautiful, my friend, and thy eyes are
dove s eyes. Behold, my beloved, for thou art beautiful” and many other sacramental
words which to mention would unduly prolong this chapter.
The words, which most holy Mary heard from the mouth of her most holy Son,
served to make Her understand at the same time the interior acts of his holiest soul united
with the Divinity; in order that by imitating them She might become like unto Him. This
was one of the greatest blessings, which the most faithful and fortunate Mother received
at the hands of her Son, the true God and man, not only because it was continued from
that day on through all her life, but because it furnished Her the means of copying his
own divine life as faithfully as was possible to a mere creature. At the same time the
heavenly Lady perceived and felt the presence of the most holy Trinity, and She heard the
voice of the eternal Father saying: “This is my beloved Son, in whom I am greatly
pleased and delighted” (Matth. 17, 5). The most prudent Mother made entirely godlike in
the overflow of so many sacraments, answered: “Eternal Father and exalted God, Lord
and Creator of the universe, give me anew thy permission and benediction to receive in
my arms the Desired of nations (Agg. 2, 8); and teach me to fulfill as thy unworthy
Mother and lowly slave, thy holy will”. Immediately She heard a voice, which said:
“Receive thy Onlybegotten Son, imitate Him and rear Him; and remember, that thou
must sacrifice Him when I shall demand it of thee”. The divine Mother answered:
“Behold the creature of thy hands, adorn me with thy grace so that thy Son and my God
receive me for his slave; and if Thou wilt come to my aid with thy Omnipotence, I shall
be faithful in his service; and do Thou count it no presumption in thy insignificant
creature, that she bear in her arms and nourish at her breast her own Lord and Creator”.
After this interchange of words, so full of mysteries, the divine Child suspended
the miracle of his transfiguration, or rather He inaugurated the other miracle, that of
suspending the effects of glory in his most holy body, confining them solely to his soul;
and He now assumed the appearance of one capable of suffering. In this form the most
pure Mother now saw Him and, still remaining in a kneeling position and adoring Him
with profound humility and reverence, She received Him in her arms from the hands of
the holy angels. And when She saw Him in her arms, She spoke to Him and said: “My
sweetest Love and light of my eyes and being of my soul, Thou hast arrived in good hour
into this world as the Sun of justice (Malach. 4, 2), in order to disperse the darkness of sin
and death ! True God of the true God, save thy servants and let all flesh see Him, who

39
shall draw upon it salvation (Is. 9, 2). Receive me thy servant as thy slave and supply my
deficiency, in order that I may properly serve Thee. Make me, my Son, such as Thou
desirest me to be in thy service”. Then the most prudent Mother turned toward the eternal
Father to offer up to Him his Onlybegotten, saying: “Exalted Creator of all the Universe,
here is the altar and the sacrifice acceptable in thy eyes (Malachy 3, 4). From this hour
on, O Lord, look upon the human race with mercy; and inasmuch as we have deserved
thy anger, it is now time that Thou be appeased in thy Son and mine. Let thy justice now
come to rest, and let thy mercy be exalted ; for on this account the Word has clothed itself
in the semblance of sinful flesh (Rom. 8, 3), and became a Brother of mortals and sinners
(Philip 2, 7). In this title I recognize them as brothers and I intercede for them from my
inmost soul. Thou, Lord, hast made me the Mother of thy Onlybegotten without my
merit, since this dignity is above all merit of a creature; but I partly owe to men the
occasion of this incomparable good fortune; since it is on their account that I am the
Mother of the Word made man and Redeemer of them all. I will not deny them my love,
or remit my care and watchfulness for their salvation. Receive, eternal God, my wishes
and petitions for that which is according to thy pleasure and good will”.
The Mother of mercy turned also toward all mortals and addressed them, saying:
“Be consoled ye afflicted and rejoice ye disconsolate, be raised up ye fallen, come to rest
ye uneasy. Let the just be gladdened and the saints be rejoiced; let the heavenly spirits
break out in new jubilee, let the Prophets and Patriarchs of limbo draw new hope, and let
all the generations praise and magnify the Lord, who renews his wonders. Come, come
ye poor; approach ye little ones, without fear, for in my arms I bear the Lion made a
lamb, the Almighty, become weak, the Invincible subdued. Come to draw life, hasten to
obtain salvation, approach to gain eternal rest, since I have all this for all, and it will be
given to you freely and communicated to you without envy. Do not be slow and heavy of
heart, ye sons of men; and Thou, O sweetest joy of my soul, give me permission to
receive from Thee that kiss desired by all creatures”. Therewith the most blessed Mother
applied her most chaste and heavenly lips in order to receive the loving caresses of the
divine Child, who on his part, as her true Son, had desired them from Her.
Holding Him in Her arms She thus served as the altar and the sanctuary, where
the ten thousand angels adored in visible human forms their Creator incarnate. And as the
most blessed Trinity assisted in an especial manner at the birth of the Word, heaven was
as it were emptied of its inhabitants, for the whole heavenly court had betaken itself to
that blessed cave of Bethlehem and was adoring the Creator in his garb and habit of a
pilgrim (Phil. 2, 7). And in their concert of praise the holy angels intoned the new
canticle: “Gloria in excelsis Deo, et in terra pax hominibus bonae voluntatis” (Luke 2,
14). In sweetest and sonorous harmony they repeated it, transfixed in wonder at the new
miracles then being fulfilled and at the unspeakable prudence, grace, humility and beauty
of that tender Maiden of fifteen years, who had become the worthy Trustee and Minister
of such vast and magnificent sacraments.
It was now time to call saint Joseph, the faithful spouse of the most discreet and
attentive Lady. As I have said above (No. 472) he was wrapped in ecstasy, in which he
was informed by divine revelation of all the mysteries of this sacred Birth during this
night. But it was be coming that he should see, and, before all other mortals, should in his
corporeal faculties and senses be present and experience, adore and reverence the Word
made flesh; for he of all others had been chosen to act as the faithful warden of this great

40
sacrament. At the desire of his heavenly Spouse he issued from his ecstasy and, on being
restored to consciousness, the first sight of his eyes was the divine Child in the arms of
the Virgin Mother reclining against her sacred countenance and breast. There he adored
Him in profoundest humility and in tears of joy. He kissed his feet in great joy and
admiration, which no doubt would have taken away and destroyed life in him, if divine
power had not preserved it; and he certainly would have lost all the use of his senses, if
the occasion had permitted. When saint Joseph had begun to adore the Child, the most
prudent Mother asked leave of her Son to arise (for until then She had remained on her
knees) and, while saint Joseph handed Her the wrappings and swaddling-clothes, which
She had brought, She clothed Him with incomparable reverence, devotion and
tenderness. Having thus swathed and clothed Him, his Mother, with heavenly wisdom,
laid Him in the crib, as related by saint Luke (Luke 2, 7). For this purpose She had
arranged some straw and hay upon a stone in order to prepare for the God-Man his first
resting-place upon earth next to that which He had found in her arms. According to
divine ordainment an ox from the neighboring fields ran up in great haste and, entering
the cave, joined the beast of burden brought by the Queen. The blessed Mother
commanded them, with what show of reverence was possible to them to acknowledge
and adore their Creator. The humble animals obeyed their Mistress and prostrated
themselves before the Child, warming Him with their breath and rendering Him the
service refused by men. And thus the God made man was placed between two animals,
wrapped in swaddling-clothes and wonderfully fulfilling the prophecy, that “the ox
knoweth his owner, and the ass his master’s crib; but Israel hath not known me, and my
people hath not understood”.

TEACHING OF THE MOST HOLY QUEEN MARY.

My daughter, if men would keep their heart disengaged and if they would rightly
and worthily consider this great sacrament of the kindness of the Most High towards
men, it would be a powerful means of conducting them in the pathway of life and
subjecting them to the love of their Creator and Redeemer. For as men are capable of
reasoning, if they would only make use of their freedom to treat this sacrament with the
reverence due to its greatness, who would be so hardened as not to be moved to
tenderness at the sight of their God become man, humiliated in poverty, despised,
unknown, entering the world in a cave, lying in a manger surrounded by brute animals,
protected only by a poverty-stricken Mother, and cast off by the foolish arrogance of the
world? Who will dare to love the vanity and pride, which was openly abhorred and
condemned by the Creator of heaven and earth in his conduct? No one can despise the
humility, poverty and indigence, which the Lord loved and chose for Himself as the very
means of teaching the way of eternal life. Few there are, who stop to consider this truth
and example: and on account of this vile ingratitude only the few will reap the fruit of
these great sacraments.
But if the condescension of my most holy Son was so great as to bestow so
liberally upon thee his light and knowledge concerning these vast blessings, ponder well
how much thou art bound to co-operate with this light. In order that thou mayest
correspond to this obligation, I remind and exhort thee to forget all that is of earth and
lose it out of thy sight; that thou seek nothing, or engage thyself with nothing except what
can help thee to withdraw and detach thee from the world and its inhabitants; so that,

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with a heart freed from all terrestrial affection, thou dispose thyself to celebrate in it the
mysteries of the poverty, humility and divine love of the incarnate God. Learn from my
example the reverence, fear and respect, with which thou must treat Him, remembering
how I acted, when I held Him in my arms; follow my example, whenever thou receivest
Him in thy heart in the venerable sacrament of the holy Eucharist, wherein is contained
the same God-Man, who was born of my womb. In this holy Sacrament thou receivest
Him and possessest Him just as really, and He remains in thee just as actually, as I
possessed Him and conversed with Him, although in another manner.
I desire that thou go even to extremes in this holy reverence and fear ; and I wish
that thou take notice and be convinced, that in entering into thy heart in the holy
Sacrament, thy God exhorts thee in the same words, which thou hast recorded as spoken
to me: become like unto Me. His coming down from heaven onto the earth, his being
born in humility and poverty, his living and dying in it, giving such rare example of the
contempt of the world and its deceits; the knowledge, which thou hast received
concerning his conduct and which thou hast penetrated so deeply by divine intelligence:
all these things should be for thee like living voices, which thou must heed and inscribe
into the interior of thy heart. These privileges have all been granted to thee in order that
thou discreetly use the common blessings to their fullest extent, and in order that thou
mayest understand, how thankful thou must be to my most holy Son and Lord, and how
thou shouldst strive to make as great a return for his goodness, as if He had come from
heaven to redeem thee alone and as if He had instituted all his wonders and doctrines in
the holy Church for none else than thee (Gal. 7, 20).

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 THE FOURTH JOYFUL MYSTERY:
THE PRESENTATION

MOST HOLY MARY AND JOSEPH DEPART WITH THE) INFANT JESUS, IN
ORDER TO FULFILL THE LAW, BY PRESENTING HIM IN THE TEMPLE OF
JERUSALEM.
Already the forty days after the birth of a son, during which a woman, according
to the law, was considered unclean and during which she was obliged to continue her
purification for her re-admittance into the temple, were coming to a close (Lev. 22, 4). In
order to comply with this law and satisfy another obligation contained in Exodus, chapter
thirteenth, which demanded the sanctification and presentation to the Lord of all the first
born sons, the Mother of all purity prepared to go to Jerusalem, where She was to appear
in the temple with her Son as the Onlybegotten of the eternal Father and purify Herself
according to the custom of other women. She had no doubts about complying with that
part of the law, which applied to Herself in common with other mothers. Not that She
was ignorant of her innocence and purity; for, ever since the incarnation of the Word, She
knew of her exemption from actual sin and from the stain of original sin. Nor was She

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ignorant of the fact that She had conceived by the Holy Ghost, and brought forth without
labor, remaining a virgin more pure than the sun (Luke 1, 15). Yet She hesitated not to
subject Herself to the common law; on the contrary, in the ardent longing of her heart
after humiliation and annihilation to the dust, She desired to do this of her own free will.
In regard to the presentation of her most holy Son there was some occasion for the
same doubt as in regard to the Circumcision, for She knew Him to be the true God,
superior to the laws, which He himself had made. But She was informed of the will of the
Lord by divine light and by the interior acts of the most holy soul of the incarnate Word;
for She saw his desire of sacrificing Himself and offering Himself as a living Victim
(Eph. 5, 2) to the eternal Father, in thanksgiving for having formed his most pure body
and created his most holy soul ; for having destined Him as an acceptable sacrifice for the
human race and for the welfare of mortals. These acts of the most sacred humanity of the
Word were continual, conforming Himself to the divine will not only in so far as He was
already beatified, but also in so far as He was still a wayfarer upon earth and our
Redeemer. Yet, in addition to these interior acts and in obedience to the law, He wished
to be offered to the eternal Father in the temple where all adored and magnified Him, as
in a house of prayer, expiation and sacrifice (Deut. 12, 5).
The great Lady conferred about the journey with her husband, and, having
resolved to be in Jerusalem on the very day appointed by the law and having made the
necessary preparations, they took leave of the good woman, who had so devotedly
entertained them. Although this woman was left in ignorance of the divine mysteries
connected with her Guests, she was filled with the blessings of heaven, which brought her
abundant fruit. Mary and Joseph betook themselves to the cave of the Nativity, not
wishing to begin their journey without once more venerating that sanctuary so humble
and yet so rich in happiness, though at that time this was yet unknown to the world. The
Mother handed the Child Jesus to saint Joseph in order to prostrate Herself and worship
the earth which had been witness to such venerable mysteries. Having done this with
incomparable devotion and tenderness, She said to her husband: “My master, give me thy
benediction for this journey, as thou art wont to do at departing from home. I beseech
thee also to allow me to perform this journey on foot and unshod; since I am to bear in
my arms the Victim, which is to be offered to the eternal Father. This is a mysterious
work and as far as it is possible, I should wish to perform it with due reverence and
ceremony.” Our Queen was accustomed, for the sake of modesty, to wear shoes, which
covered her feet and served as a sort of stocking. They were made of a certain plant used
by the poor and something like hemp or mallow, dried and woven into a coarse and
strong texture, which, though poor, was yet cleanly and appropriate.
Saint Joseph told Her to arise, for She was kneeling before him, and said: “May
the Most High Son of the eternal Father, whom I hold in my arms, give Thee his blessing.
As for the rest it is well and good, that Thou journey afoot in bringing Him to Jerusalem.
But Thou must not go barefoot, because the weather does not permit it; and thy desire
will be accepted by the Lord instead of the deed.” Thus saint Joseph, in order not to
deprive most holy Mary of the joy of humiliation and obedience, made use of his
authority as husband, although with great reverence. And as saint Joseph only obeyed
Her and humiliated and mortified himself in commanding Her, it happened that both of
them exercised humility and obedience reciprocally. That he refused Her permission to
go barefoot to Jerusalem was occasioned by his apprehensions, lest the cold should injure

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her health; for he did not know the wonderful qualities and composition of her virginal
and perfect body, nor the other privileges, conferred upon Her by the divine right hand.
The obedient Queen made no reply to the orders of her husband and obeyed his wish not
to go unshod. In order to again receive in her arms the Infant Jesus She prostrated Herself
on the earth, thanking Him and adoring Him for the blessings, which He had wrought for
them and for the whole human race in that cave. She besought his Majesty, that this
sanctuary be held in esteem and reverence by the Catholics and that it remain in their
possession; and She again placed it in charge of the holy angel, who had been set as its
guardian. She covered Herself with a cloak for the journey and, receiving in Her arms
Jesus, the Treasure of heaven, She pressed Him to her breast, tenderly shielding Him
from the inclemency of the wintry weather.
They departed from the cave, asking the blessing of the infant God, which his
Majesty gave them in a visible manner. Saint Joseph placed upon the ass the chest
containing the clothes of the Infant and the gifts of the Kings destined for their temple-
offering. Thus began the most solemn procession, which was ever held from Bethlehem
to the temple in Jerusalem; for in company with the Prince of the eternities, Jesus, the
Queen, his Mother, and saint Joseph, her spouse, journeyed the ten thousand angels, that
had assisted at these mysteries, and the other legions, that had brought from heaven the
sweet and holy name of Jesus at the Circumcision (No. 523). All these heavenly courtiers
passed along in visible human forms, so beautiful and shining, that in comparison with
them, all that is delightful or precious in the world, is less than dirt or mud compared to
the finest and purest gold; and in their splendor they obliterated the sun in its brightest
light and would have turned night into the brightest day. The heavenly Queen and saint
Joseph rejoiced in their effulgence, while all of them together exalted these mysteries by
new canticles of praise in honor of the divine Child about to be presented in the temple.
In this fashion they journeyed the two leagues from Bethlehem to Jerusalem.
On this occasion, not without divine dispensation, the weather was unusually
severe, so that, without regard for the tender Child, its Creator, the cold and sleety blasts
pierced to his shivering limbs and caused the divine Infant to weep as it rested in the arms
of his loving Mother, being however moved thereto more by his compassion and love for
men than by the effects of the inclemency of the weather upon his body. The mighty
Empress turned to the winds and elements and as Mistress of creation reprehended them
with indignation, that they should thus persecute their Maker. She commanded them to
moderate their rigor toward the Child but not toward Her. The elements obeyed the
commands of their true and rightful Mistress: the cold blasts were changed into a soft and
balmy air for the Infant, without diminishing their inclemency toward the Mother; thus
She herself felt it, but not her Infant, as on other occasions already mentioned and yet to
be mentioned. She addressed also sin, which She had not contracted, and said: “O sin,
how most disorderly and inhuman art thou, since, in order to satisfy for thee, the Creator
of all things is afflicted by the very creatures, which He has made and preserves in being!
Thou art a terrible and horrible monster, offensive to God and destructive of creatures;
thou turnest them into abominations and deprivest them of their greatest happiness, that
of being friends of God. O children of men, how long will you be so heavy-hearted as to
love vanity and deceit? Be not so ungrateful toward the Most High and so cruel to
yourselves. Open your eyes and recognize your dangers. Do not despise the precepts of
your eternal Father, and do not forget the teachings of your Mother, who has brought you

45
forth by charity; for since the Onlybegotten of the Father has assumed flesh in my womb,
He has made me the Mother of all creation. As such I love you and if it were possible and
according to the will of the Most High, that I suffer all the punishments visited upon you
from the time of Adam until now, I would accept them with pleasure.”
During the journey of our Lady with the infant God, it happened in Jerusalem that
Simeon, the highpriest, was enlightened by the Holy Ghost concerning the coming of the
incarnate Word and his presentation in the temple on the arms of his Mother. The same
revelation was given to the holy widow Anne, and she was also informed of the poverty
and suffering of saint Joseph and the most pure Lady on their way to Jerusalem. These
two holy persons, immediately conferring with each other about their revelations and
enlightenments, called the chief procurator of the temporal affairs of the temple, and,
describing to him the signs, whereby he should recognize the holy Travelers, they
ordered him to proceed to the gate leading out to Bethlehem and receive them into his
house with all benevolence and hospitality. This the procurator did and thus the Queen
and her spouse were much relieved, since they had been anxious about finding a proper
lodging for the divine Infant. Leaving Them well provided in his house, the fortunate host
returned in order to report to the highpriest.
On that evening, before they retired, most holy Mary and Joseph conferred with
each other about what they were to do. The most prudent Lady reminded him that it was
better to bring the gifts of the Kings on that same evening to the temple in order to be
able to make the offering in silence and without noisy demonstration, as was proper with
all donations and sacrifices, and that on the way he might procure the two turtle doves,
which on the next day were to be the public offering for the Infant Jesus. Saint Joseph
complied with her request. As a stranger and one little known he gave the myrrh, incense
and gold to the one who usually received such gifts for the temple, but saint Joseph took
care not to reveal himself to any one as the donor of these great presents. Although he
could have bought the lamb, which the rich usually offered for their first-born, he chose
not to do so; because the humble and poor apparel of the Mother and the Child as well as
of the husband, would not have agreed with a public offering as valuable as that of the
rich (Matth. 8, 20). In no particular did the Mother of wisdom deem it befitting to depart
from poverty and humility, even under the cover of a pious and honorable intention. For
in all things was She the Teacher of perfection, and her most holy Son, that of holy
poverty, in which He was born, lived and died.
Simeon, as saint Luke tells us, was a just and god-fearing man and was hoping in
the consolation of Israel (Luke 2, 24); the Holy Ghost, who dwelt in him, had revealed to
him, that he should not taste death until he had seen the Christ, the Lord. Moved by the
holy Spirit he came to the temple; for in that night, besides the revelations he had already
received, he was again divinely enlightened and made to understand more clearly the
mysteries of the Incarnation and Redemption of man, the fulfillment of the prophecies of
Isaias, that a Virgin should conceive and bear a Son and that from the root of Jesse a
flower should blossom, namely Christ (Is. 7, 14); likewise all the rest contained in these
and other prophecies. He received a clear understanding of the hypostatic union of the
two natures in the person of the Word, and of the mysteries of the passion and death of
the Redeemer. Thus instructed in these two high things, saint Simeon was lifted up and
inflamed with the desire of seeing the Redeemer of the world. On the following day then,
as soon as he had received notice that Christ was coming to present Himself in the temple

46
to the Father, he was carried in spirit to the temple, for so great is the force of divine
enlightenment. Whereupon succeeded that, which I shall relate in the following chapter.
Also the holy matron Anne was favored with a revelation during the same night
concerning many of these mysteries and great was the joy of her spirit on that account;
for, as I have said in the first part of this history, she had been the teacher of our Queen,
during her stay in the temple. The Evangelist tells us that She never left the temple-
grounds serving in it day and night in prayer and fasting (Luke 1, 27) ; that she was a
prophetess, daughter of Samuel, of the tribe of Aser. She had lived seven years with her
husband and was now eighty years old. As will be seen, she spoke prophetically of the
Child s future.
INSTRUCTION WHICH THE QUEEN OF HEAVEN GAVE ME.
My daughter, one of the misfortunes, which deprive souls of happiness, or at least
diminish it, is that they content themselves with performing good works negligently or
without fervor, as if they were engaged in things unimportant or merely accidental. On
account of this ignorance and meanness of heart few of them arrive at an intimate
friendship of God, which they can attain only by fervent love. This is called fervent
precisely because of its similarity to boiling water. For just as water is made to boil and
foam by the fire, so the soul, by the sweet violence of the divine conflagration of love, is
raised above itself and above all created things as well as above its own doings. In loving,
it is more and more inflamed, and from this very love springs an unquenchable affection,
which makes the soul despise and forget all earthly things while at the same time it
becomes dissatisfied with all temporal goodness. And as the human heart, when it does
not attain what it dearly loves (if that attainment is possible) is inflamed with ever greater
desire of reaching it by other means; therefore, the loving soul, finds ever new things to
strive after for the sake of the Beloved and all service will seem to it but little. Thus it
will pass from good will to a perfect will, and from this to what will please the Lord still
more, until it arrives at the most intimate union with Him and at a perfect conformation
with the will of God.
Hence thou wilt understand, my dearest, why I desired to go barefooted to the
temple, carrying at the same time my most holy Son in order to present Him there; and
why I also wished to comply with the law of the purification ; for, urged on by my love,
which incessantly demanded what was most perfect and agree able to the Lord, I sought
the fullness of perfection in all my doings and it was precisely this anxiety, which created
in me such a desire of excellence in all my works. Labor to imitate me with all diligence
in all that I did; for I assure thee, my dear, that it is this exercise of thy love, which the
Most High is desiring and expecting of thee, and, as is mentioned by the spouse in the
Canticles (Cant. 2, 9), He is watching thee so close at hand, that not more than a slight
screen intervenes between the soul and its vision of the Lord. Enamoured and drawn
onward He approaches closely to those souls, who thus love and serve Him in all things,
while He withdraws from the lukewarm and negligent ones, or deals with them only
according to the general rules of his divine Providence. Do thou aspire continually to the
most pure and perfect in the practice of virtues and study and invent new schemes and
projects of love; so that all the forces of thy interior and exterior faculties continue to be
zealously occupied in what is most exalted and excellent in the service of the Lord. At the
same time mention all these affections to thy spiritual father and subject them to the

47
obedience and advice of thy counselor, following his instructions: for this will always be
the most preferable and secure way.

THE PRESENTATION OF THE INFANT JESUS IN THE TEMPLE AND

WHAT HAPPENED ON THAT OCCASION.
The sacred humanity of Christ belonged to the eternal Father not only because it
was created like other beings, but it was his special property by virtue of the hypostatic
union with the person of the Word, for this person of the Word, being his Onlybegotten
Son, was engendered of his substance, true God of true God. Nevertheless the eternal
Father had decreed, that his Son should be presented to Him in the temple in mysterious
compliance with the law, of which Christ our Lord was the end (Rom. 10, 4). It was
established for no other purpose than that the just men of the old Testament should
perpetually sanctify and offer to the Lord their first-born sons, in the hope that one thus
presented might prove to be the Son of God and a Child of the Mother of the expected
Messias (Exod. 13, 2). According to our way of thinking his Majesty acted like men, who
are apt to repeat and enjoy over and over again a thing which has caused them enjoyment.
For although the Father understood and knew all things in his infinite wisdom, He sought
pleasure in the offering of the incarnate Word, which by so many titles already belonged
to Him.
This will of the eternal Father, which was conformable to that of his Son in so far
as He was God, was known to the Mother of life and of the human nature of the Word;
for She saw that all his interior actions were in unison with the will of his eternal Father.
Full of this holy science the great Princess passed the night before his presentation in the
temple in divine colloquies. Speaking to the Father She said: “My Lord and God most
high, Father of my Lord, a festive day for heaven and earth will be that, in which I shall
bring and offer to Thee in thy holy temple the living Host, which is at the same time the
Treasure of thy Divinity. Rich, O my Lord and God, is this oblation; and Thou canst well
pour forth, in return for it, thy mercies upon the human race: pardoning the sinners, that
have turned from the straight path, consoling the afflicted, helping the needy, enriching
the poor, succoring the weak, enlightening the blind, and meeting those who have strayed
away. This is, my Lord, what I ask of thee in offering to Thee thy Onlybegotten, who, by
thy merciful condescension is also my Son. If Thou hast given Him to me as a God, I
return Him to Thee as God and man; his value is infinite, and what I ask of Thee is much
less. In opulence do I return to thy holy temple, from which I departed poor; and my soul
shall magnify Thee forever, because thy divine right hand has shown itself toward me so
liberal and powerful.”
On the next morning, the Sun of heaven being now ready to issue from its purest
dawning, the Virgin Mary, on whose arms He reclined, and being about to rise up in full
view of the world, the heavenly Lady, having provided the turtle-dove and two candles,
wrapped Him in swaddling-clothes and betook Herself with saint Joseph from their
lodging to the temple. The holy angels, who had come with them from Bethlehem, again
formed in procession in corporeal and most beautiful forms, just as has been said
concerning the journey of the preceding day. On this occasion however the holy spirits
added many other hymns of the sweetest and most entrancing harmony in honor of the
infant God, which were heard only by the most pure Mary. Besides the ten thousand, who
had formed the procession on the previous day, innumerable others descended from

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heaven, who, accompanied by those that bore the shields of the holy name of Jesus,
formed the guard of honor of the incarnate Word on the occasion of his presentation.
These how ever were not in corporeal shapes and only the heavenly Princess perceived
their presence. Having arrived at the temple-gate, the most blessed Mother was filled
with new and exalted sentiments of devotion. Joining the other women, She bowed and
knelt to adore the Lord in spirit and in truth in his holy temple and She presented Herself
before the exalted Majesty of God with his Son upon her arms (John 4, 23). Immediately
She was immersed in an intellectual vision of the most holy Trinity and She heard a voice
issuing from the eternal Father, saying: “This is my beloved Son, in whom I am well
pleased” (Matth. 27, 20). Saint Joseph, the most fortunate of men, felt at the same time a
new sweetness of the Holy Ghost, which filled him with joy and divine light.
The holy high-priest Simeon, moved by the Holy Ghost as explained in the
preceding chapter, also entered the temple at that time (Luke 2, 27). Approaching the
place where the Queen stood with the Infant Jesus in her arms, he saw both Mother and
Child enveloped in splendor and glory. The prophetess Anne, who, as the Evangelist
says, had come at the same hour, also saw Mary and her Infant surrounded by this
wonderful light. In the joy of their spirit both of them approached the Queen of heaven,
and the priest received the Infant Jesus from her arms upon his hands. Raising up his eyes
to heaven he offered Him up to the eternal Father, pronouncing at the same time these
words so full of mysteries: “Now dost thou dismiss thy servant, O Lord, according to thy
Word in peace. Because my eyes have seen thy salvation, which thou hast prepared
before the face of all peoples: a light for the revelation of the gentiles, and the glory of
thy people Israel” (Luke 2, 29). It was as if He had said: “Now, Lord, thou wilt release
me from the bondage of this mortal body and let me go free and in peace; for until now
have I been detained in it by the hope of seeing thy promises fulfilled and by the desire of
seeing thy Onlybegotten made man. Now that my eyes have seen thy salvation, the
Onlybegotten made man, joined to our nature in order to give it eternal welfare according
to the intention and eternal decree of thy infinite wisdom and mercy, I shall enjoy true
and secure peace. Now, O Lord, Thou hast prepared and placed before all mortals thy
divine light that it may shine upon the world and that all who wish may enjoy it
throughout the universe and derive therefrom guidance and salvation. For this is the light
which is revealed to the gentiles for the glory of thy chosen people of Israel” (John I, 9,
32).
Most holy Mary and saint Joseph heard this canticle of Simeon, wondering at the
exalted revelation it contained. The Evangelist calls them in this place the parents of the
divine Infant, for such they were in the estimation of the people who were present at this
event. Simeon, addressing himself to the most holy Mother of the Infant Jesus, then
added: “Behold this Child is set for the fall and for the resurrection of many in Israel, and
for a sign which shall be contradicted. And thy own soul a sword shall pierce, that out of
many hearts thoughts may be revealed.” Thus saint Simeon; and being a priest he gave
his blessing to the happy parents of the Child. Then also the prophetess Anne
acknowledged the incarnate Word, and full of the Holy Ghost, she spoke of the mysteries
of the Messias to many, who were expecting the redemption of Israel. By these two holy
old people public testimony of the coming of the Redeemer was given to the world.
At the moment when the priest Simeon mentioned the sword and the sign of
contradiction, which were prophetical of the passion and death of the Lord, the Child

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bowed its head. Thereby, and by many interior acts of obedience, Jesus ratified the
prophecy of the priest and accepted it as the sentence of the eternal Father pronounced by
his minister. All this the loving Mother noticed and understood; She presently began to
feel the sorrow predicted by Simeon and thus in advance was She wounded by the sword,
of which She had thus been warned. As in a mirror her spirit was made to see all the
mysteries included in this prophecy; how her most holy Son was to be the stone of
stumbling, the perdition of the unbelievers, and the salvation of the faithful; the fall of the
synagogue and the establishment of the Church among the heathens; She foresaw the
triumph to be gained over the devils and over death, but also that a great price was to be
paid for it, namely the frightful agony and death of the Cross (Colos. 2, 15). She foresaw
the boundless opposition and contradiction, which the Lord Jesus was to sustain both
personally and in his Church (John 15, 20). At the same time She also saw the glory and
excellence of the predestined souls. Most holy Mary knew it all and in the joy and sorrow
of her most pure soul, excited by the prophecies of Simeon and these hidden mysteries,
She performed heroic acts of virtue. All these sayings and happenings were indelibly
impressed upon her memory, and, of all that She understood and experienced, She forgot
not the least iota. At all times She looked upon her most holy Son with such a living
sorrow, as we, mere human creatures with hearts so full of ingratitude, shall never be able
to feel. The holy spouse saint Joseph was by these prophecies also made to see many of
the mysteries of the Redemption and of the labors and sufferings of Jesus. But the Lord
did not reveal them to him so copiously and openly as they were perceived and
understood by his heavenly spouse; for in him these revelations were to serve a different
purpose, and besides, saint Joseph was not to be an eye-witness of them during his mortal
life.
The ceremony of the presentation thus being over, the great Lady kissed the hand
of the priest and again asked his blessing. The same She did also to Anne, her former
teacher; for her dignity as Mother of God, the highest possible to angels or men, did not
prevent Her from these acts of deepest humility. Then, in the company of saint Joseph,
her spouse, and of the fourteen thousand angels in procession, She returned with the
divine Infant to her lodging. They remained, as I shall relate farther on, for some days in
Jerusalem, in order to satisfy their devotion and during that time She spoke a few times
with the priest about the mysteries of the Redemption and of the prophecies above
mentioned. Although the words of the most prudent Virgin Mother were few, measured
and reserved, they were also so weighty and full of wisdom, that they filled the priest
with wonder and excited in him the most exalted and the sweetest sentiments of joy in his
soul. The same happened also to the prophetess Anne. Both of them died in the Lord
shortly afterwards. The holy Family lodged at the expense of Simeon. During these days
the Queen frequented the temple and in it She was visited with many favors and
consolations in recompense for the sorrow caused by the prophecies of the priest. In order
to heighten their sweetness her most holy Son spoke to Her on one of these days saying:
“My dearest Mother and my Dove, dry up thy tears and let thy purest heart be expanded;
since it is the will of my Father, that I accept the death of the Cross. I desire that Thou be
my companion in my labors and sufferings; I long to undergo them for the souls, who are
the works of my hands (Ephes. 2, 10), made according to my image and likeness, in order
to make them partakers of my reign and of eternal life in triumph over my enemies
(Coloss. 2, 15). This is what Thou thyself dost wish in union with Me.” The Mother

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answered: “O my sweetest Love and Son of my womb, if my accompanying Thee shall
include not only the privilege of witnessing and pitying thy sufferings, but also of dying
with Thee, so much the greater will be my relief ; for it will be a greater suffering for me
to live, while seeing Thee die.” In these exercises of love and compassion She passed
some days, until saint Joseph was advised to fly into Egypt, as I shall relate in the
following chapter.

INSTRUCTION WHICH THE MOST HOLY QUEEN MARY GAVE ME.

My daughter, the doctrine and example contained in the foregoing chapter will
teach thee to strive after the constancy and expansion of heart, by which thou mayest
prepare thyself to accept blessings and adversity, the sweet and the bitter with
equanimity. O dearest soul! How narrow and unwilling is the human heart toward that
which is contrary and distasteful to its earthly inclinations! How it chafes in labors! How
impatiently it meets them! How insufferable it deems all that is contrary to its desires!
How persistently it forgets, that its Teacher and Master has first accepted sufferings, and
has honored and sanctified them in his own Person! It is a great shame, yea a great
boldness, on the part of the faithful, that they should abhor suffering, even after my most
holy Son did suffer for them and when so many of the just before his Death were led to
embrace the cross solely by the hope that Christ would once suffer upon it, although they
would never live to see it. And if this want of correspondence is so base in others,
consider well, my dearest, how vile it would be in thee, who art so anxious to obtain the
grace and the friendship of the Most High; who desirest to merit the name of a spouse
and friend of God, who wishest to belong entirely to Him and that He belong entirely to
thee, who wishest to be my disciple and that I be thy Teacher, who aspirest to follow and
imitate me, as a faithful daughter her mother (Matth. 7, 21). All this must not result in
mere sentiment and in empty words, or oft-repeated exclamations of: Lord, Lord; and,
when the occasion of tasting the chalice and the cross of suffering is at hand, thou must
not turn away in sorrow and affliction from the sufferings, by which the sincerity of a
loving and affectionate heart is to be tried.
All this would be denying in your actions, what you profess in your words, and it
would be a swerving from the path of eternal life : for thou canst not follow Christ, if
thou refusest to embrace the cross and rejoice in it, nor shalt thou find me by any other
way (Matth. 8, 34). If creatures fail thee, if temptation or trouble assail thee, if the
sorrows of death encompass thee (Ps. 17, 5), thou must in no wise be disturbed or
disheartened; since nothing displeases my most holy Son or me more than placing a
hindrance or misapplying the grace given by Him for thy defense. By misusing it and
receiving it in vain, thou yieldest great victory to the demon, who glories much in having
disturbed or subjected any soul that calls itself a disciple of Christ and of me; and having
once brought thee to default in small things, he will soon oppress thee in greater ones.
Confide then in the protection of the Most High and press onward trusting in me. Full of
this trust, whenever tribulation comes over thee, fervently exclaim: “The Lord is my light
and my salvation, whom shall I fear? (Psalm 26, 1). He is my Helper, why should I
hesitate? I have a Mother, a Queen and Mistress, who will assist me and take care of me
in my affliction.”
In this security seek to preserve interior peace and keep forever in thy view my
works and my footsteps for thy imitation. Remember the sorrow, which pierced my heart

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at the prophecies of Simeon, and how I remained in peace and tranquillity, without any
sign of disturbance, although my heart and soul were transfixed by a sword of pain. In
every event I sought motives for glorifying and adoring his admirable wisdom. If the
transitory labors and sufferings are accepted with joy and with serenity of heart, they
spiritualize the creature, they elevate it and furnish it with a divine insight; by which the
soul begins to esteem affliction at its proper value and soon finds consolation and the
blessings of mortification and of freedom from disorderly passions. This is the teaching
of the school of the Redeemer, hidden from those living in Babylon and from those who
love vanity (Matth. 11, 25). I wish also that thou imitate me in respecting the priests and
ministers of the Lord, who in the new law hold a much higher dignity than in the old,
since the divine Word has now united Itself with human nature and become the eternal
High-Priest according to the order of Melchisedech (Ps. 109, 4). Listen to their words and
instructions, as God requires, whose place they take. Consider the power and authority
given them in the Gospels, where it is said: “Who hears you, hears Me; who obeys you
obeys Me” (Luke 10, 16). Strive after the perfection they teach thee. Ponder and meditate
without intermission upon that, which my most holy Son suffered, so that thy soul be a
participant in his sorrows. Let the pious memory of his sufferings engender in thee such a
disgust and abhorrence of all earthly pleasures that thou despise and forget all that is
visible, and instead, follow the Author of eternal life.

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 THE FIFTH JOYFUL MYSTERY:
THE FINDING OF THE CHILD JESUS IN THE TEMPLE

AT TWELVE YEARS OF AGE THE CHILD JESUS GOES WITH HIS PARENTS
TO JERUSALEM AND HE CONCEALS HIM SELF FROM THEM IN THE
TEMPLE.
As I have said, Mary and Joseph repeated their visit to the temple at the feast of
the unleavened Bread every year. Also when the divine Child was twelve years old and
when it was time to allow the splendors of his inaccessible and divine light to shine forth,
they went to the temple for this feast (Luke 2, 42). This festival of the unleavened Bread
lasted seven days, according to the command of the divine law; and the more solemn
days were the first and the last. On this account our heavenly Pilgrims remained in
Jerusalem during the whole week, spending their time in acts of worship and devotion as
the rest of the Jews, although on account of the sacraments connected with each of Them
their worship and devotion was entirely different and greatly exalted above that of the

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others. The blessed Mother and holy Joseph received during these days favors and
blessings beyond the conception of the human mind.
Having thus spent all the seven days of the feast They betook themselves on their
way home to Nazareth. When his parents departed from Jerusalem and were pursuing
their way homeward, the Child Jesus withdrew from them without their knowledge. For
this purpose the Lord availed Himself of the separation of the men and women, which
had become customary among the pilgrims for reasons of decency as well as for greater
recollection during their return homeward. The children which accompanied their parents
were taken in charge promiscuously either by the men or the women, since their company
with either was a matter of indifference. Thus it happened that saint Joseph could easily
suppose that the Child Jesus had remained with his most holy Mother, with whom He
generally remained. The thought that She would go without Him was far from his mind,
since the heavenly Queen loved and delighted in Him more than any other creature
human or angelic. The great Lady did not have so many reasons for supposing that her
most holy Son was in the company of saint Joseph: but the Lord himself so diverted her
thoughts by holy and divine contemplations, that She did not notice his absence at first.
When afterwards She became aware of her not being accompanied by her sweetest and
beloved Son, She supposed that the blessed Joseph had taken Him along and that the
Lord accompanied his foster-father for his consolation.
Thus assured, holy Mary and Joseph pursued their home journey for an entire day,
as saint Luke tells us. As the pilgrims proceeded onwards they gradually thinned out,
each taking his own direction and joining again with his wife or family. The most holy
Mary and saint Joseph found themselves at length in the place where they had agreed to
meet on the first evening after leaving Jerusalem. When the great Lady saw that the Child
was not with saint Joseph and when the holy Patriarch found that He was not with his
Mother, the two were struck dumb with amazement and surprise for quite a while. Both,
governed in their judgment by their most profound humility, felt overwhelmed with self-
reproach at their remissness in watching over their most holy Son and thus blamed
themselves for his absence; for neither of them had any suspicion of the mysterious
manner in which He had been able to elude their vigilance. After a time they recovered
somewhat from their astonishment and with deepest sorrow took counsel with each other
as to what was to be done (Luke 2, 45). The loving Mother said to saint Joseph: “My
spouse and my master, my heart cannot rest, unless we return with all haste to Jerusalem
in order to seek my most holy Son.” This they proceeded to do, beginning their search
among their relations and friends, of whom, how ever, none could give them any
information or any comfort in their sorrow; on the contrary their answers only increased
their anxiety, since none of them had so much as seen their Son since their departure
from Jerusalem.
The afflicted Mother turned to her holy angels. Those that carried the escutcheons
inscribed with the most holy name of Jesus (of which I spoke at the Circumcision), had
accompanied the Lord, while the other angels still remained with the purest Mother; this
was the order maintained whenever the Son separated from the Mother. These, who
numbered ten thousand, She asked, saying: “My friends and companions, you well know
the cause of my sorrow: in this bitter affliction be my consolation and give me some
information concerning my Beloved, so that I may seek and find Him (Cant. 3, 2). Give
some relief to my wounded heart, which, torn from its happiness and life, bounds from its

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place in search of Him.” The holy angels, who, though they never lost sight of the
Creator and Redeemer, were aware that the Lord wished to furnish his Mother this
occasion of great merit, and that it was not yet time to reveal the secret to Her, answered
by speaking to her words of consolation without manifesting to Her the whereabouts and
the doings of their Lord. This evasive answer raised new doubts in the most prudent
Lady. Her anxiety of heart caused Her to break out in tears and sighs of inmost grief, and
urged Her onward in search, not of the lost drachm, like the woman in the Gospel, but of
the whole treasure of heaven and earth (Luke 15, 8).
The Mother of wisdom then began to discuss within her heart the different
possibilities. The first thought which presented itself to Her, was the fear lest Archelaus,
imitating the cruelty of his father Herod, should have obtained notice of the presence of
Jesus and have taken Him prisoner. Although She knew from the holy Scriptures and
revelations, and by her conversations with her most holy Son and Teacher, that the time
for his Passion and Death had not yet come and that the king would not take away his
life, yet She was filled with dread at the thought, that they should have taken Him
prisoner and might illtreat Him. In her profoundest humility She also had misgivings, lest
perchance She had in any way displeased Him by her conduct and therefore deserved that
He should leave Her and take up his abode in the desert with his precursor saint John. At
other times, addressing her absent Love, She exclaimed: “Sweet Love and Delight of my
soul! Thou art impelled by thy desire of suffering for men and by thy immense charity to
avoid no labor or pain; but on the contrary, I fear, O Lord and Master, that Thou seekest
it on purpose (Is. 53, 7). Whither shall I go and whither shall I find Thee, Light of my
eyes? (Tob. 10, 4). Dost Thou wish to deprive me of life by the sword of severance from
thy presence? But I do not wonder, O my highest Good: Thou chastisest by thy absence
her who did not know how to profit by thy company. Why, O my Lord, hast Thou
enriched me with the delights of thy infancy, if I am so soon to lose the assistance of thy
loving instruction? But, woe is me! Since, not being worthy to retain and enjoy Thee as
my Son, I must confess, that I am obliged to thank Thee even for the favor of
condescending to accept me as thy slave! If the privilege of being thy unworthy Mother
can be of any avail in finding Thee, my God and my highest Good, do Thou, O Lord,
permit it, and make me worthy of again finding Thee, so that I may go with Thee in the
desert, to sufferings, labors, tribulations, or whatever Thou wilt. My Lord, my soul
desires to merit at least in part to share thy sorrows and torments, to die, if I do not find
Thee, or to live in thy service and presence. When thy Divinity hid Itself from my gaze,
thy amiable humanity at least remained; and, although Thou wast austere and less kind to
me than Thou hadst been, I could throw myself at thy feet; but now this happiness is
taken away from me and I have lost sight entirely of the Sun which enlightens me, left
only to groans and sighs. Ah Love of my soul! What sighs from the inmost of my heart
can I send Thee as messengers? But I am not worthy of thy clemency, since my eyes find
no traces of Thee.”
Thus this sincerest Dove persevered in her tears and groans without cessation or
rest, without sleeping or eating anything for three whole days. Although the ten thousand
angels accompanied Her in corporeal forms and witnessed her affliction and sorrow, yet
they gave Her no clue to find her lost Child. On the third day the great Queen resolved to
seek Him in the desert where saint John was; for since She saw no indications that
Archelaus had taken Him prisoner, She began to believe more firmly, that her most holy

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Son was with saint John. When She was about to execute her resolve and was on the
point of departing for the desert, the holy angels detained Her, urging Her not to
undertake the journey, since the divine Word was not there. She wanted also to go to
Bethlehem, in the hope of finding Him in the cave of the Nativity; but this the holy angels
likewise prevented, telling Her that He was not so far off. Although the blessed Mother
heard these answers and well perceived that the holy angels knew the where abouts of the
Child Jesus, She was so considerate and reserved in her humility and prudence, that She
gave no response, nor asked where She could find Him; for She understood that they
withheld this information by command of the Lord. With such magnanimous reverence
did the Queen of the angels treat the sacraments of the Most High and of his ministers
and ambassadors (II Mach. 2, 9). This was one of the occasions in which the greatness of
her queenly and magnanimous heart was made manifest.
Not all the sorrows suffered by all the martyrs ever reached the height of the
sorrows of most holy Mary in this trial; nor will the patience, resignation and tolerance of
this Lady ever be equalled, nor can they; for the loss of Jesus was greater to Her than the
loss of anything created, while her love and appreciation of Him exceeded all that can be
conceived by any other creature. Since She did not know the cause of the loss, her
anxiety was beyond all measure, as I have already said. Moreover, during these three
days the Lord left Her to her natural resources of nature and of grace, deprived of special
privileges and favors; for, with the exception of the company and intercourse of the
angels, He suspended all the other consolations and blessings so constantly vouchsafed to
her most holy soul. From all this we can surmise what sorrow filled the loving heart of
the heavenly Mother. But, O prodigy of holiness, prudence, fortitude and perfection! in
such unheard of affliction and sorrow She was not disturbed, nor lost her interior or
exterior peace, nor did She entertain a thought of anger or indignation, nor allowed
Herself any improper movement or expression, nor fell into any excess of grief or
annoyance, as is so common in great affliction with other children of Adam, who allow
all their passions and faculties to be disarranged, yea even in small difficulties! The
Mistress of all virtue held all her powers in heavenly order and harmony; though her
sorrow was without comparison great and had pierced her inmost heart, She failed not in
reverence and in the praise of the Lord, nor ceased in her prayers and petitions for the
human race, and for the finding of her most holy Son.
With this heavenly wisdom and with greatest diligence She sought Him for three
successive days, roaming through the streets of the city, asking different persons and
describing to the daughters of Jerusalem the marks of her Beloved, searching the byways
and the open squares of the city and thereby fulfilling what was recorded in the Canticles
of Solomon (Cant. 5, 10). Some of the women asked Her what were the distinctive marks
of her lost and only Son; and She answered in the words of the Spouse: “My Beloved is
white and ruddy, chosen out of thousands.” One of the women, hearing Her thus
describing Him, said: “This Child, with those same marks, came yesterday to my door to
ask for alms, and I gave some to Him; and his grace and beauty have ravished my heart.
And when I gave Him alms, I felt myself overcome by compassion to see a Child so
gracious in poverty and want.” These were the first news the sorrowful Mother heard of
her Only begotten in Jerusalem. A little respited in her sorrow, She pursued her quest and
met other persons, who spoke of Him in like manner. Guided by this information She
directed her steps to the hospital of the city, thinking that among the afflicted She would

56
find the Spouse and the Originator of patient poverty among his own legitimate brethren
and friends (Matth. 5, 40). Inquiring at that place, She was informed that a Child of that
description had paid his visits to the inmates, leaving some alms and speaking words of
much consolation to the afflicted.
The report of these doings of her Beloved caused sentiments of sweetest and most
tender affection in the heart of the heavenly Lady, which She sent forth from her inmost
heart as messengers to her lost and absent Son. Then the thought struck Her, that, since
He was not with the poor, He no doubt tarried in the temple, as in the house of God and
of prayer. The holy angels encouraged Her and said: “Our Queen and Lady, the hour of
thy consolation is at hand: soon wilt Thou see the Light of thy eyes; hasten thy footsteps
and go to the temple.” The glorious patriarch saint Joseph at this moment again met his
Spouse, for, in order to increase their chance of finding the divine Child, they had
separated in different directions. By another angel he had now been likewise ordered to
proceed to the temple. During all these three days he had suffered unspeakable sorrow
and affliction, hastening from one place to another, sometimes without his heavenly
Spouse, some times with Her. He was in serious danger of losing his life during this time,
if the hand of the Lord had not strengthened him and if the most prudent Lady had not
consoled him and forced him to take some food and rest. His sincere and exquisite love
for the divine Child made him so anxious and solicitous to find Him, that he would have
allowed himself no time or care to take nourishment for the support of nature. Following
the advice of the holy princes, the most pure Mary and Joseph betook themselves to the
temple, where happened what I will relate in the next chapter.

INSTRUCTION GIVEN TO ME BY THE QUEEN OF HEAVEN, MOST

HOLY MARY.
My daughter, by oft-repeated experience mortals know, that they do not lose
without sorrow what once they have possessed with delight. This truth, so well
established, should convince men what little love they have for their God and Creator;
since among the many who lose Him, there are so few who heartily grieve at this loss,
and thereby show, that they have never possessed or loved Him with a love flowing from
grace. Just as they fail to grieve at losing the highest Good, which they do not hold in
loving possession, so they also fail to seek after their God when they have lost Him. But
there is a great difference in the manner in which men lose sight of their highest Good;
for it is not the same to lose sight of God for the purpose of being tried in virtue and love
and to lose sight of Him in punishment for sins committed. The first is a contrivance of
divine love and a means of communicating itself more abundantly to the one that longs
for it and merits it. The second is a just punishment for outrages committed against the
Divinity. In the first kind of absence the Lord humiliates the soul by holy fear and filial
love leaving it uncertain, whether it has not given cause for his withdrawal (Prov. 28, 13).
Although its conscience does not reprehend it, the loving and ingenuous heart knows its
danger, feels the loss and thus, as the wise man says, is blessed (Eccli. 9, 1); for it then
lives in constant fear and dread of such a loss, knowing that man, until the end of this life,
is uncertain, whether he deserves love or hate in the sight of God. During their mortal
existence the just man and the sinner commonly share the same good and evil lot without
much distinction.

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 This is the great evil which the wise man mentions as among the happenings
under the sun; that the impious and the wicked harden their hearts in their malice and
false security, seeing that the same mishaps befall both themselves and others, and that no
one can tell with certainty who are the chosen or the reprobate, the friends or enemies, of
God, the just or the sinners; who are worthy of love and who of hatred. But if men would
dispassionately and without deceit appeal to their conscience, it would answer each one
truthfully what he should know (Luke 12, 58); for when it cries out against sins
committed, they would be foolish not to attribute the evils and adversities to themselves,
or to fail to see themselves forsaken by grace and deprived of the highest Good. If their
reason were unbiased, the greatest source of misgiving would be, to be unmoved by the
loss or by the cessation of the spiritual joys of grace. For the want of this misgiving in a
soul created and destined for eternal happiness is a strong indication that the soul neither
desires nor loves this happiness, and therefore it is a sign, that it does not seek it in
earnest, so as to enjoy a well-founded prospect of once possessing the highest Good. For
thou must remember, that this well-founded assurance, of not having forfeited it in this
mortal life, can be attained by all faithful souls.
I was deprived of the bodily presence of my most holy Son; but, although I was in
hope of again finding Him, yet, in my great love, the uncertainty as to the cause of his
withdrawal gave me no rest until I found Him. In this I wish that thou, my dearest, imitate
me, whether thou lose Him through thy own fault or by the disposition of his own will.
So great should be thy dread of losing Him through thy fault, that neither tribulation, nor
trouble, nor necessity, nor danger, nor persecution, nor the sword, neither height nor
depth should ever withhold thee from seeking after thy God (Rom. 8, 35) ; for if thou art
faithful as thou shouldst be, and if thou dost not wish to lose Him, neither the angels, nor
the principalities, nor the powers, nor any other creature can ever deprive thee of Him. So
strong are the bonds of his love and its chains, that no one can burst them, except thy own
free will.

AFTER THREE DAYS MOST HOLY MARY AND SAINT JOSEPH FIND
THE CHILD JESUS IN THE TEMPLE DISPUTING WITH THE TEACHERS.
In the foregoing chapter a partial answer might be found to the question raised by
some, as to how the heavenly Queen, who was so diligent and solicitous in attending
upon and serving her most holy Son, could ever so far lose Him out of sight as to leave
Him in Jerusalem. Although it would be a sufficient answer to say that the Lord himself
brought it about, yet I will now explain more fully how it could have happened without
any voluntary negligence or oversight of the loving Mother. It is certain, that besides
availing Him self of the great concourse of people, our Lord was obliged to use also
supernatural means to elude the attention of his solicitous Mother; for without it She
could no more have lost sight of Him than of the sun, that lighted Her on the way.
Therefore, at the parting of the men and the women which I mentioned, the almighty
Lord visited his heavenly Mother with an abstractive vision of the Divinity, which with
divine power centered and withdrew all her faculties toward her interior. She thus
remained so abstracted, inflamed and deprived of her senses, that She could make use of
them only in so far as was necessary to pursue her way. As to all the rest, She was
entirely lost in the sweetness and consolation of the divine vision. Saint Joseph was
guided in his behavior by the circumstances already mentioned; although he also was

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wrapped in a most exalted contemplation, which made more easy and mysterious his
error in regard to the whereabouts of the Child. Thus Jesus withdrew Himself from both
of them, remaining in Jerusalem. When after a considerable while the Queen came to
Herself and found Herself without the company of her most holy Son, She supposed Him
to be with his reputed father.
It was very near to the gate of the city, that the divine Child turned and hastened
back through the streets. Foreseeing in his divine fore-knowledge all that was to happen,
He offered it up to his eternal Father for the benefit of souls. He asked for alms during
these three days in order to ennoble from that time on humble mendicity as the first-born
of holy poverty. He visited the hospitals of the poor, consoling them and giving them the
alms which He had received; secretly He restored bodily health to some and spiritual
health to many, by enlightening them interiorly and leading them back to the way of
salvation. On some of the benefactors, who gave Him alms, He performed these wonders
with a greater abundance of grace and light; thus fulfilling from that time on the promise,
which He was after wards to make to his Church ; that he who gives to the just and to the
prophet in the name of a prophet, shall receive the reward of the just (Matth. 10, 41).
Having thus busied Himself with these and other works of his Father, He betook
Himself to the temple. On the day which the Evangelist mentions it happened that also
the rabbis, who were the learned and the teachers of the temple, met in a certain part of
the buildings in order to confer among themselves concerning some doubtful points of
holy Scriptures. On this occasion the coming of the Messias was discussed; for on
account of the report of the wonderful events, which had spread about since the birth of
the Baptist and the visit of the Kings of the east, the rumor of the coming of the
Redeemer and of his being already in the world, though yet unknown, had gained ground
among the Jews. They were all seated in their places filled with the sense of authority
customary to those who are teachers and considered as learned. The Child Jesus came to
the meet ing of these distinguished men; and He that was the King of kings, and Lord of
lords (Apoc. 19, 16), the infinite Wisdom itself (I Cor. 1, 24), and who corrects the wise
(Wis. 7, 15), presented Himself before the teachers of this world as an humble disciple,
giving them to understand that He had come to hear the discussion and inform Himself
on the question treated of, namely: whether the Messias was already come, or, if not,
concerning the time in which He should come into the world.
The opinions of the scribes were much at variance on this question, some of them
answering in the affirmative, others in the negative. Those in the negative quoted some
testimonies of holy Scriptures and prophecies with the coarse interpretation reprehended
by the Apostle: namely, killing the spirit by the letter (II Cor. 3, 6). They maintained that
the Messias was to come with kingly magnificence and display in order to secure the
liberty of his people by the exercise of great power, rescuing them in a temporal manner
from the slavery of the gentiles; yet, that there were no indications of this power and
freedom in the present state of the Hebrews and no possibility of throwing off the yoke of
the Romans. This outward circumstance was an argument of great force among this
carnal and blinded people; for they presumed, that the coming greatness and majesty of
the promised Messias and the Redemption was intended for themselves only; and they
believed this Redemption to be temporal and earthly, just as even now the Jews, in the
obscurity which envelops their hearts (Is. 6, 10), continue to believe. For to the present
day they have not yet come to realize, that the glory, the majesty, and the power of the

59
Redeemer, and the liberty which He is to bring to the world, is not of an earthly, temporal
and perishable kind, but heavenly, spiritual and eternal; and that it is not intended alone
for the Jews, although offered to them before all other nations, but indiscriminately for
the whole human race descended from Adam (I Cor. 3, 15).
The teacher of truth, Jesus, foresaw that the discussion would end with the
confirmation of this error; for although some of the learned men inclined to the contrary
opinion, they were but few; and they had now been silenced by the authority and specious
arguments of the others. As the Lord had come into the world in order to give testimony
of the truth (John 18, 37), which was He Himself, He would not on this occasion, when it
was so important to manifest the truth, allow that the deceit and error opposed to it should
be confirmed and established by the authority of the learned. His measureless charity
could not pass by unnoticed this ignorance of his works and high purposes in these men,
who were set as teachers of the people in matters concerning eternal life and its Author,
our Redeemer. Therefore the divine Child presented Himself to the disputants,
manifesting the grace poured out over his lips (Ps. 44, 3). He stepped into their midst
with exceeding majesty and grace, as one who would propose some doubt or solution. By
his pleasing appearance He awakened in the hearts of these learned men a desire to hear
Him attentively.
The divine Child spoke to them as follows: “The question concerning the coming
of the Messias and the answer given to it, I have heard and understood completely. In
order to propose my difficulty in regard to its solution, I presuppose what the Prophets
say, that his coming shall be in great power and majesty, which has also been confirmed
by the testimonies brought for ward. For Isaias says, that He shall be our Law-giver and
King, who shall save his people (Is. 30, 27), and David, that He shall crush all his
enemies (Ps. 94, 3), Daniel, that all tribes and nations shall serve Him (Dan. 7, 14),
Ecclesiasticus, that He shall come with a great multitude of the saints (Eclus. 24, 3). All
the Prophets and Scriptures are full of similar promises, manifesting his characteristics
clearly and decisively enough for all those that study them with enlightened attention. But
the doubt arises from the comparison of these with other passages in the Prophets, since
all of them must be equally true, though on account of their brevity they may appear to
contradict each other. Therefore they must agree with each other in another sense, which
can and must be found equally applicable in all the passages. How then shall we
understand what this same Isaias says of Him, that He shall come from the land of the
living, and when He asks: who shall declare his generation? (Is. 53, 8), that He shall be
satiated with reproach; that He shall be led as a sheep to the slaughter, and that He shall
not open his mouth? Jeremias states that the enemies of the Messias shall join hands to
persecute Him and mix poison with his bread, and they shall wipe out his name from the
earth, although they shall not prevail in their attempt (Jer. 11, 19). David says that He
shall be the reproach of the people and of men, and shall be trodden under foot and shall
be despised as a worm (Ps. 21, 78); Zachary, that He shall come meek and humble seated
upon an insignificant beast (Zach. 9, 9). All the Prophets say the same concerning the
signs of the promised Messias.” “Hence,” added the divine Child, “how will it be
possible to reconcile these prophecies, if we suppose that the Messias is to come with the
power and majesty of arms in order to conquer all the kings and monarchs by violence
and foreign bloodshed? We cannot fail to see that He is to come twice; once to redeem
the world and a second time to judge it; the prophecies must be applied to both these

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comings, giving to each one its right explanation. As the purposes of these comings are
different so must also the conditions be different; for He is not to exercise the same office
in both, but widely divergent and opposite offices. In the first advent He is to over throw
the demon, hurling him from his sovereignty over souls obtained through the first sin.
And therefore He must first render satisfaction to God for the whole human race; then
also teach men by his word and example the way of eternal life, how they are to
overcome their enemies, serve and adore their God and Redeemer; how they must
correspond to the gifts and use well the blessings of his right hand. All these requirements
the Messias must fulfill in the first coming. The second coming is for the purpose of
exacting an account from all men in the general judgment, of giving to each one the
return for his works, good or bad, chastising his enemies in his wrath and indignation.
This is what the Prophets say of his second coming.”
“Accordingly, when we wish to understand how his first coming shall be in power
and majesty, or as David says, that He shall reign from sea to sea, that in his advent He
shall be glorious, as said by the other Prophets: all this cannot be interpreted as referring
to visible and terrestrial sovereignty, with all its outward show of pomp and majesty; but
of a spiritual reign in a new Church, which would be extended over all the earth with
sovereign power arid riches of grace and virtue in opposition to the demon. By this
interpretation the whole Scripture becomes clear, while in another sense its different parts
cannot be made to harmonize. That the people of the Jews are under dominion of the
Romans and are in no condition to restore their sovereignty, not only cannot be held as a
proof of his not having come, but on the contrary, it is an infallible sign that He is already
come into the world. For our patriarch Jacob has pointed out this very sign for the
guidance of his posterity, commanding them to expect the Messias as soon as they should
see the tribe of Juda deprived of the sceptre and sovereignty of Israel (Gen. 49, 10); and
you must confess that neither Juda nor any other tribe of Israel can hope to recover or
hold it. The same is also proved by the weeks of Daniel (Dan. 9, 25); which must
certainly be now complete. Those who wish can also remember, that a few years ago a
light was seen in Bethlehem at midnight and that some poor shepherds heard the message
of the new-born Redeemer; and soon after some Kings of the East came guided by a star,
seeking the King of the Jews in order to adore Him. All this had been prophesied. Herod,
the father of Archelaus, believing it an established fact, took away the life of so many
children, hoping thereby to destroy the new-born King, whom he feared as his rival in the
government of Israel.”
Other arguments did the Child Jesus add, and while seeming to ask questions He
taught with a divine efficacy. The scribes and learned men who heard Him were all
dumbfounded. Convinced by his arguments they looked at each other and in great
astonishment asked: “What miracle is this? And what prodigy of a boy! Whence has He
come and who is the Child?” But though thus astonished, they did not recognize or
suspect who it was, that thus taught and enlightened them concerning such an important
truth. During this time and before Jesus had finished his argument, his most holy Mother
and saint Joseph her most chaste spouse arrived, just in time to hear him advance his last
arguments. When He had finished, all the teachers of the law arose with stupendous
amazement. The heavenly Lady, absorbed in joy, approached her most loving Son and in
the presence of the whole assembly, spoke to Him the words recorded by saint Luke:
“Son, why hast Thou done so to us? Behold thy father and I have sought Thee sorrowing”

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* (Luke 4, 48). This loving complaint the heavenly Mother uttered with equal reverence
and affection, adoring Him as God and manifesting her maternal affliction. The Lord
answered: “Why is it that you sought Me? Did you not know that I must be about my
Father’s business?”
The Evangelist says that they did not understand the mystery of these words
(Luke 2, 50) ; for it was hidden at the time to most holy Mary and saint Joseph. And for
two reasons; on the one hand, the interior joy of now reaping what they had sown in so
much sorrow, and the visible presence of their precious Treasure, entirely filled the
faculties of their souls; and on the other hand, the time for the full comprehension of what
had just been treated of in this discussion had not yet arrived for them. Moreover, for the
most solicitous Queen there was another hindrance just at that time, and it was, that the
veil, concealing the interior of her most holy Son had again intervened and was not
removed until some time later. The learned men departed, commenting in their
amazement upon the wonderful event, by which they had been privileged to hear the
teaching of eternal Wisdom, though they did not recognize it. Being thus left almost
alone, the blessed Mother, embracing Him with maternal affection, said to Him: “Permit
my longing heart, my son, to give expression to its sorrow and pain; so that it may not die
of grief as long as it can be of use to Thee. Do not cast me off from thy sight; but accept
me as thy slave. If it was my negligence, which deprived me of thy presence, pardon me
and make me worthy of thy company, and do not punish me with thy absence.” The
divine Child received Her with signs of pleasure and offered Himself as her Teacher and
Companion until the proper time should arrive. Thus was the dove-like and affectionate
heart of the great Lady appeased, and They departed for Nazareth.
But at some distance from Jerusalem, when They were alone upon the road, the
most prudent Lady fell on her knees before her Son and adored Him, asking his
benediction; for She had not thus reverenced Him openly in presence of the people in the
temple, being always anxious to conduct Herself with the perfection of holiness. With
loving tenderness the Child Jesus raised Her from the ground and spoke to Her words of
sweetest comfort. Immediately the veil fell, revealing anew his most holy soul with
greater depth and clearness than ever before. Then the heavenly Mother read and
perceived in the interior of her most holy Son all the mysteries of his doings during those
three days in Jerusalem. She understood also all that had passed in the dispute with the
doctors, what Jesus had said and why He did not manifest Himself more clearly as the
true Messias. Many other sacramental secrets He revealed to his Virgin Mother,
depositing them with Her as in an archive of all the treasures of the incarnate Word, in
order that thence He might receive for all of them the return of honor and praise due to
Him as Author of such great wonders. And She, the Virgin Mother, fulfilled all the
expectations of the Lord. Then She asked Him to rest a while in the field and partake of
some nourishment, and He accepted it from the hands of the great Lady, the attentive
Mother of divine Wisdom (Eccli. 24, 24).
During the rest of the journey the heavenly Mother discoursed with her sweetest
Son on the mysteries, interiorly manifested to Her concerning the discussion with the
teachers. He repeated by word of mouth, what He had shown Her interiorly. In particular
He told Her, that these doctors had not recognized Him as the Messias because they were
inflated and arrogant in their own knowledge. Their understanding was obscured by the
darkness of their pride, so that they could not perceive the divine light shining forth in

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such profusion from Him; while, if they had had the humble and loving desire of seeing
the truth, his reasoning would have sufficiently convinced them. On account of these
obstacles they saw it not, though it was open before their eyes. Our Redeemer converted
many souls to the way of salvation on this journey and, as his most holy Mother was with
Him, He used Her as an instrument of his wonderful works. By means of her most
prudent words and holy admonitions He enlightened the hearts of all to whom She spoke.
They restored health to many of the sick; They consoled the afflicted and sorrowful; and
everywhere They scattered grace and mercy without ever losing an occasion for doing
good. Since I have described more particularly some of the wonders performed during
other of their journeys, I do not stop to describe any more here; for many chapters and
much time would be necessary to relate them all and there are other things more to the
point to be related in this history.
They arrived at Nazareth, where they occupied themselves in what I shall record
later on. The evangelist Luke compendiously mentions all the mysteries in few words,
saying the Child Jesus was subject to his parents, namely most holy Mary and saint
Joseph, and that his heavenly Mother noted and preserved within her heart all these
events; and that Jesus advanced in wisdom, and age, and grace with God and men (Luke
2, 52), of which, as far as my understanding goes, I will speak later on. Just now I wish
only to mention, that the humility and obedience of our God and Master toward his
parents were the admiration of the angels. But so was also the dignity and excellence of
his most blessed Mother, who thus merited that the incarnate God should subject Himself
and resign Himself to her care; so much so, that She, with the assistance of saint Joseph,
governed Him and disposed of Him as her own. Although his subjection and obedience
was to a certain extent a natural result of her motherhood; yet, in order to make proper
use of this maternal right and superiority, a different grace was necessary than the one by
which She conceived and gave birth to Him. The graces necessary for such ministry and
office were given to most holy Mary in such abundance, that they overflowed into the
soul of saint Joseph, making Him worthy of being the reputed father of Jesus and the
head of this family.
To the obedience and subjection of her most holy Son the great Lady on her part
responded by heroic works. Among her other excellences She conceived as it were an
incomprehensible humility and a most heart felt gratitude for having regained the
companionship of her Son. This blessing, of which the heavenly Queen deemed Herself
unworthy, vastly increased in her most pure heart her love and her anxiety to serve her
divine Son. And She was so constant in showing her gratitude, so punctual and solicitous
to serve Him, kneeling before Him and lowering Herself to the dust, that it excited the
admiration of the highest seraphim. Moreover, She sought with the closest attention to
imitate Him in all his actions as they became known to Her and exerted Herself most
anxiously to copy them and reproduce them in her own life. The plenitude of her
perfection wounded the heart of our Christ and Lord, and, according to our way of
speaking, held him bound to Her with chains of invincible love. (Osee 11, 4). His being
thus bound as God and as Son to this heavenly Princess, gave rise to such an interchange
and divine reciprocity of intense love, as surpasses all created understanding. For into the
ocean of Mary s soul entered all the vast floods of the graces and blessings of the
incarnate Word; and this ocean did not overflow (Eccles. 1, 7), because it contained the
depth and expanse necessary to receive them. But these currents turned back to their

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source like ebbs and tides of the Divinity held between two shores, the Son of God and
his Mother. This explains the many repetitions of the humble acknowledgment of the
Spouse: “My beloved to me, and I to him, who feedeth among the lilies, till the day break
and shadows retire.” (Cant. 2, 16). And elsewhere: “I to my beloved, and my beloved to
me” (Cant. 6, 2); “I to my beloved, and his turning is to me” (Cant. 7, 10).
The fire of divine love, which burned in the heart of our Redeemer and which He
came to spread upon the earth, finding material so prepared and ready at hand as was that
of the pure heart of Mary, produced such effects, as only the Lord Himself, who was the
Author of them, could properly estimate. There is but one thing, which I wish to record,
having received an understanding thereof, that in the outward demonstration of his love
for his most holy Mother, He guided Himself not by the natural affections and
inclinations of a Son, but by her capability of meriting as a pilgrim in mortal life; for He
well knew that, if in these demonstrations He would allow his filial love for such a
Mother to have full sway, He would impede her merits by forcing upon Her the continual
enjoyment of the delights of her Beloved. On this account the Lord restrained to a certain
extent the human activity of his love and permitted his Mother, though She had reached
the pinnacle of sanctity, to engage in meritorious labor and suffering by stopping now
and then the flow of visible favors from his divine humanity. In his daily intercourse the
divine Child therefore maintained a certain reserve and moderation. Hence, though the
most assiduous Lady was so solicitous in serving and ministering to Him in all his wants,
her most holy Son indulged in no such outward tokens of his filial love as would have
been an adequate return for her loving service.

INSTRUCTION GIVEN TO ME BY THE MOST HOLY MARY, THE

QUEEN OF HEAVEN.
My daughter, all the works of my most holy Son and my own actions are full of
mysterious instruction and doctrine for the mortals who contemplate them diligently and
reverently. The Lord absented Himself from me in order that, seeking Him in sorrow and
tears, I might find Him again in joy and with abundant fruits for my soul. I desire that
thou imitate me in this mystery and seek Him with such earnestness, as to be consumed
with a continual longing without ever in thy whole life coming to any rest until thou
holdst Him and canst lose Him no more (Cant. 5, 4). In order that thou mayest understand
better this sacrament of the Lord, remember, that the infinite Wisdom made men capable
of his eternal felicity and placed them on the way to this happiness, but left them in doubt
of its attainment, as long as they have not yet acquired it, and thus filled them with joyful
hope and sorrowful fear of its final acquisition. This anxiety engenders in men a lifelong
fear and abhorrence of sin, by which alone they can be deprived of beatitude, and thus
prevent them from being ensnared and misled by the corporeal and visible things of this
earth. This anxiety the Creator assists by adding to the natural reasoning powers, faith
and hope, which are the spurs of their love toward seeking and finding their last end.
Besides these virtues and others infused at Baptism, He sends his inspirations and helps
to keep awake the soul in the absence of its Lord and to prevent forgetfulness of Him and
of itself while deprived of his amiable presence. Thus it pursues the right course until it
finds the great goal, where all its inclinations and longing shall be satiated.
Hence thou canst estimate the listless ignorance of mortals and how few stop to
consider the mysterious order of the creation and justification and all the works of the

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Almighty tending toward this exalted end. From this forgetfulness flow so many evils
endured by men while they appropriate so many earthly goods and deceitful delights, as
if they could ever find in them their ultimate end. The height of perversity opposed to the
order of the Creator, is that mortals in this transitory and short life rejoice in visible
things as if they were their last end, while they ought, on the contrary, to make use of
creatures to gain, not to lose, the highest Good. Do thou, therefore, my dearest, be
mindful of this dangerous human folly. Consider all delights and joys of the world as
insanity, its laughing as sorrow, sensible enjoyment as self deceit, as the source of
foolishness, which intoxicates the heart and hinders and destroys all true wisdom. Live in
constant and holy fear of losing eternal life and rejoice in nothing except in the Lord until
thou obtainest full possession of Him. Fly from conversation with men and dread its
dangers. If sometimes God places thee in the way of human intercourse for his glory and
by obedience, although thou must trust in his protection, yet never be remiss or careless
in guarding thy self from contamination. Do not trust thy natural disposition when there
is question of friendship and close intercourse with others; in this consists for thee a
greater danger; for the Lord has given thee a pleasing and mild disposition, so that thou
mayest naturally incline toward Him, resist none of his intentions and make a proper
return for the blessings bestowed upon thee. But as soon as thou givest entrance to
creatures into thy heart thou wilt certainly be carried away and alienated by them from
the highest Good, and thou wilt pervert the intentions and operations of his infinite
wisdom in thy behalf. It would certainly be most unworthy of thee to divert that which is
most noble in thy nature toward an unseemly end. Raise thyself above all created things,
and above thyself (Thren. 3, 28). Perfect the operations of thy faculties and set before
them the exalted perfections of thy God, of my beloved Son and thy Spouse, who is
beautiful among the sons of men (Ps. 44, 3). Love Him with all the powers of thy heart
and soul.

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 THE FIRST SORROWFUL MYSTERY:
THE AGONY IN THE GARDEN

THE PRAYER OF OUR LORD IN THE GARDEN AND ITS MYSTERIES.

WHAT HIS MOST BLESSED MOTHER KNEW OF IT.

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 By the wonderful mysteries, which our Savior Jesus had celebrated in the
Cenacle, the reign which, according to his inscrutable decree, his eternal Father had
consigned to Him, was well established; and the Thursday night of his last Supper having
already advanced some hours, He chose to go forth to that dreadful battle of his suffering
and death by which the Redemption was to be accomplished. The Lord then rose to
depart from the hall of the miraculous feast and also most holy Mary left her retreat in
order to meet Him on the way. At this face to face meeting of the Prince of eternity and
of the Queen, a sword of sorrow pierced the heart of Son and Mother, inflicting a pang of
grief beyond all human and angelic thought. The sorrowful Mother threw Herself at the
feet of Jesus, adoring Him as her true God and Redeemer. The Lord, looking upon Her
with a majesty divine and at the same time with the overflowing love of a Son, spoke to
Her only these words: “My Mother, I shall be with thee in tribulation; let Us accomplish
the will of the eternal Father and the salvation of men.” The great Queen offered Herself
as a sacrifice with her whole heart and asked his blessing. Having received this She
returned to her retirement, where, by a special favor of the Lord, She was enabled to see
all that passed in connection with her divine Son. Thus She was enabled to accompany
Him and co-operate with Him in his activity as far as devolved upon Her. The owner of
the house, who was present at this meeting, moved by a divine impulse, offered his house
and all that it contained to the Mistress of heaven, asking Her to make use of all that was
his during her stay in Jerusalem; and the Queen accepted his offer with humble thanks.
The thousand angels of her guard, in forms visible to Her, together with some of the
pious women of her company, remained with the Lady.
Our Redeemer and Master left the house of the Cenacle with all the men, who had
been present at the celebration of the mysterious Supper; and soon many of them
dispersed in the different streets in order to attend to their own affairs. Followed by his
twelve Apostles, the Lord directed his steps toward mount Olivet outside and close to the
eastern walls of Jerusalem. Judas, alert in his treacherous solicitude for the betrayal of his
divine Master, conjectured that Jesus intended to pass the night in prayer as was his
custom. This appeared to him a most opportune occasion for delivering his Master into
the hands of his confederates, the scribes and the pharisees. Having taken this dire
resolve, he lagged behind and permitted the Master and his Apostles to proceed.
Unnoticed by the latter he lost them from view and departed in all haste to his own ruin
and destruction. Within him was the turmoil of sudden fear and anxiety, interior
witnesses of the wicked deed he was about to commit. Driven on in the stormy hurricane
of thoughts raised by his bad conscience, he arrived breathless at the house of the high
priests. On the way it happened, that Lucifer, perceiving the haste of Judas in procuring
the death of Jesus Christ, and (as I have related in chapter the tenth), fearing that after all
Jesus might be the true Messias, came toward him in the shape of a very wicked man, a
friend of Judas acquainted with the intended betrayal. In this shape Lucifer could speak to
Judas without being recognized. He tried to persuade him that this project of selling his
Master did at first seem advisable on account of the wicked deeds attributed to Jesus; but
that, having more maturely considered the matter, he did not now deem it advisable to
deliver Him over to the priests and pharisees; for Jesus was not so bad as Judas might
imagine; nor did He deserve death; and besides He might free Himself by some miracles
and involve his betrayer into great difficulties.

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 Thus Lucifer, seized by new fear, sought to counteract the suggestions with which
he had previously filled the heart of the perfidious disciple against his Author. He hoped
to confuse his victim; but his new villainy was in vain. For Judas, having voluntarily lost
his faith and not being troubled by any such strong suspicions as Lucifer, preferred to
take his Master s life rather than to encounter the wrath of the pharisees for permitting
Him to live unmolested. Filled with this fear and his abominable avarice, he took no
account of the counsel of Lucifer, although he had no suspicion of his not being the
friend, whose shape the devil had assumed. Being stripped of grace he neither desired,
nor could be persuaded by any one, to turn back in his malice. The priests, having heard
that the Author of life was in Jerusalem, had gathered to consult about the promised
betrayal. Judas entered and told them that he had left his Master with the other disciples
on their way to mount Olivet; that this seemed to be the most favorable occasion for his
arrest, since on this night they had already made sufficient preparation and taken enough
precaution to prevent his escaping their hands by his artifices and cunning tricks. The
sacrilegious priests were much rejoiced and began to busy themselves to procure an
armed force for the arrest of the most innocent Lamb.
In the meanwhile our divine Lord with the eleven Apostles was engaged in the
work of our salvation and the salvation of those who were scheming his death. Unheard
of and wonderful contest between the deepest malice of man and the unmeasurable
goodness and charity of God! If this stupendous struggle between good and evil began
with the first man, it certainly reached its highest point in the death of the Repairer; for
then good and evil stood face to face and exerted their highest powers: human malice in
taking away the life and honor of the Creator and Redeemer, and his immense charity
freely sacrificing both for men. According to our way of reasoning, it was as it were
necessary that the most holy soul of Christ, yea that even his Divinity, should revert to his
blessed Mother, in order that He might find some object in creation, in which his love
should be recompensed and some excuse for disregarding the dictates of his justice. For
in this Creature alone could He expect to see his Passion and Death bring forth full fruit;
in her immeasurable holiness did his justice find some compensation for human malice;
and in the humility and constant charity of this great Lady could be deposited the
treasures of his merits, so that afterwards, as the new Phoenix from the rekindled ashes,
his Church might arise from his sacrifice. The consolation which the humanity of Christ
drew from the certainty of his blessed Mother s holiness gave Him strength and, as it
were, new courage to conquer the malice of mortals; and He counted Himself well
recompensed for suffering such atrocious pains by the fact that to mankind belonged also
his most beloved Mother.
All that happened the great Lady observed from her retreat. She perceived the
sinister thoughts of the obstinate Judas, how he separated himself from the rest of the
Apostles, how Lucifer spoke to him in the shape of his acquaintance, and all the rest that
passed when he reached the priests and helped them to arrange with so much haste the
capture of the Lord. The sorrow which then penetrated the chaste heart of the Virgin
Mother, the acts of virtue which She elicited at the sight of such wickedness, and what
else She then did, cannot be properly explained by us; we can only say that in all She
acted with the plenitude of wisdom and holiness, and with the approbation of the most
holy Trinity. She pitied Judas and wept over the loss of that perfidious disciple. She
sought to make recompense for his malice by adoring, confessing, praising and loving the

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Lord, whom he delivered by such fiendish and insulting treachery. She offered Herself
with eagerness to die in her Son s stead, if necessary. She prayed for those who were
plotting the capture and death of her divine Lamb, for She regarded them as prizes to be
estimated according to the infinite value of his precious life-blood for which this most
prudent Lady foresaw they would be bought.
Our Savior pursued his way across the torrent of Cedron (John 18, 1) to mount
Olivet and entered the garden of Gethsemane. Then He said to all the Apostles: “Wait for
Me, and seat yourselves here while I go a short distance from here to pray (Matth. 26,
36); do you also pray, in order that you may not enter into temptation” (Luke 22, 40). The
divine Master gave them this advice, in order that they might be firm in the temptations,
of which He had spoken to them at the Supper: that all of them should be scandalized on
account of what they should see Him suffer that night, that Satan would assail them to sift
and stir them up by his false suggestions; for the Pastor (as prophesied) was to be ill-
treated and wounded and the sheep were to be dispersed (Zach. 13, 7). Then the Master
of life, leaving the band of eight Apostles at that place and taking with Him saint Peter,
saint John, and saint James, retired to another place, where they could neither be seen nor
heard by the rest (Mark 14, 33). Being with the three Apostles He raised his eyes up to
the eternal Father confessing and praising Him as was his custom; while interiorly He
prayed in fulfillment of the prophecy, of Zacharias, permitting death to approach the most
innocent of men and commanding the sword of divine justice to be unsheathed over the
Shepherd and descend upon the Godman with all its deathly force. In this prayer Christ
our Lord offered Himself anew to the eternal Father in satisfaction of his justice for the
rescue of the human race; and He gave consent, that all the torments of his Passion and
Death be let loose over that part of his human being, which was capable of suffering.
From that moment He suspended and restrained whatever consolation or relief would
otherwise overflow from the impassible to the passible part of his being, so that in this
dereliction his passion and sufferings might reach the highest degree possible. The eternal
Father granted these petitions and approved this total sacrifice of the sacred humanity.
This prayer was as it were the floodgate through which the rivers of his suffering
were to find entrance like the resistless onslaught of the ocean, as was foretold by David
(Ps. 68, 2). And immediately He began to be sorrowful and feel the anguish of his soul
and there fore said to the Apostles: “My soul is sorrowful unto death” (Mark 14, 34). As
these words and the sorrow of Christ our Lord contain such great mysteries for our
instruction, I will say something of what has been shown me and as far as I can
understand concerning them. The Lord permitted this sorrow to reach the highest degree
both naturally and miraculously possible in his sacred humanity. This sorrow penetrated
not only all the lower faculties of his human life in so far as his natural appetites were
concerned; but also all the highest faculties of his body and soul, by which He perceived
the inscrutable judgments and decrees of the divine justice, and the reprobation of so
many, for whom He was to die. This was indeed by far the greater source of his sorrow,
as we shall see farther on. He did not say that He was sorrowful on account of his death,
but unto death; for the sorrow naturally arising from the repugnance to the death He was
about to undergo, was a minor fear. The sacrifice of his natural life, besides being
necessary for our Redemption, was also demanded as a return for the joy of having in his
human body experienced the glory of the Transfiguration. On account of the glory then
communicated to his sacred body He held Himself bound to subject it to suffering,

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deeming that a recompense of what He had received. This we see verified also in the
three Apostles, who were witnesses as well of the glorious as of the sorrowful mystery.
This they themselves now understood, being informed thereof by an especial
enlightenment.
Moreover the immense love of our Savior for us demanded that full sway be
given to this mysterious sorrow. For if He had caused it to stop short of the highest which
that sorrow was capable of, his love would not have rested satisfied, nor would it have
been so evident that his love was not to be extinguished by the multitude of tribulations
(Cant. 8, 7). At the same time He showed thereby his charity toward the Apostles, who
were with Him and were now much disturbed by perceiving, that his hour of suffering
and death, which He had so often and in so many ways foretold them, was now at hand.
This interior disturbance and fear confounded and confused them without their daring to
speak of it. Therefore the most loving Savior sought to put them more at rest by
manifesting to them his own sorrow unto death. By the sight of his own affliction and
anxiety they were to take heart at the fears and anxieties of their own souls. There was
still another mystery contained in this sorrow of the Lord, which referred especially to the
three Apostles, saint Peter, John and James. For, more than all the rest, they were imbued
with an exalted conception of the greatness and Divinity of their Master as far as the
excellence of his doctrine, the holiness of his works, and the power of his miracles were
concerned. They realized more completely and wondered more deeply at his dominion
over all creation. In order that they might be confirmed in their belief of his being a man
capable of suffering, it was befitting that they should know as eye-witnesses his truly
human sorrow and affliction. By the testimony of these three Apostles who were
distinguished by such favors, the holy Church was afterwards to be well fortified against
the errors, which the devil would try to spread against the belief in the humanity of Christ
our Savior. Thus would the rest of the faithful have the consolation of this firmly
established belief in their own affliction and sorrow.
Interiorly enlightened in this truth, the three Apostles were exhorted by the
Author of life by the words: “Wait for Me, watch and pray with Me.” He wished to
inculcate the practice of all that He had taught them and to make them constant in their
belief. He thereby reminded them of the danger of backsliding and of the duty of
watchfulness and prayer in order to recognize and resist the enemy, remaining always
firm in the hope of seeing his name exalted after the ignominy of his Passion. With this
exhortation the Lord separated Himself a short distance from the three Apostles. He
threw himself with his divine face upon the ground and prayed to the eternal Father:
“Father, if it is possible, let this chalice pass from Me” (Matth. 26, 38). This prayer Christ
our Lord uttered, though He had come down from heaven with the express purpose of
really suffering and dying for men; though He had counted as naught the shame of his
Passion, had willingly embraced it and rejected all human consolation; though He was
hastening with most ardent love into the jaws of death, to affronts, sorrows and
afflictions; though He had set such a high price upon men, that He determined to redeem
them at the shedding of his life-blood. Since by virtue of his divine and human wisdom
and his inextinguishable love He had shown Himself so superior to the natural fear of
death, that it seems this petition did not arise from any motive solely coming from
Himself. That this was so in fact, was made known to me in the light which was
vouchsafed me concerning the mysteries contained in this prayer of the Savior.

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 In order to explain what I mean, I must state, that on this occasion Jesus treated
with the eternal Father about an affair, which was by far the most important of all,
namely, in how far the Redemption gained by his Passion and Death should affect the
hidden predestination of the saints. In this prayer Christ offered, on his part, to the eternal
Father his torments, his precious blood and his Death for all men as an abundant price for
all the mortals and for each one of the human born till that time and yet to be born to the
end of the world; and, on the part of mankind, He presented the infidelity, ingratitude and
contempt with which sinful man was to respond to his frightful Passion and Death; He
presented also the loss which He was to sustain from those who would not profit by his
clemency and condemn themselves to eternal woe. Though to die for his friends and for
the predestined was pleasing to Him and longingly desired by our Savior; yet to die for
the reprobate was indeed bitter and painful; for with regard to them the impelling motive
for accepting the pains of death was wanting. This sorrow was what the Lord called a
chalice, for the Hebrews were accustomed to use this word for signifying anything that
implied great labor and pain. The Savior himself had already used this word on another
occasion, when in speaking to the sons of Zebedee He asked them: whether they could
drink the chalice, which the Son of man was to drink (Matth 20, 22). This chalice then
was so bitter for Christ our Lord, because He knew that his drinking it would not only be
without fruit for the reprobate, but would be a scandal to them and redound to their
greater chastisement and pain on account of their despising it (I Cor. 1, 23).
I understood therefore that in this prayer. Christ besought his Father to let this
chalice of dying for the reprobate pass from Him. Since now his Death was not to be
evaded, He asked that none, if possible, should be lost; He pleaded, that as his
Redemption would be superabundant for all, that therefore it should be applied to all in
such a way as to make all, if possible, profit by it in an efficacious manner; and if this
was not possible, He would resign Himself to the will of his eternal Father. Our Savior
repeated this prayer three times at different intervals (Matth. 26, 44), pleading the longer
in his agony in view of the importance and immensity of the object in question (Luke 22,
43). According to our way of understanding, there was a contention or altercation
between the most sacred humanity and the Divinity of Christ. For this humanity, in its
intense love for men who were of his own nature, desired that all should attain eternal
salvation through his Passion; while his Divinity, in its secret and high judgments, had
fixed the number of the predestined and in its divine equity could not concede its
blessings to those who so much despised them, and who, of their own free will, made
themselves unworthy of eternal life by repelling the kind intentions of Him who procured
and offered it to them. From this conflict arose the agony of Christ, in which He prayed
so long and in which He appealed so earnestly to the power and majesty of his
omnipotent and eternal Father.
This agony of Christ our Savior grew in proportion to the greatness of his charity
and the certainty of his knowledge, that men would persist in neglecting to profit by his
Passion and Death (Luke 22, 44). His agony increased to such an extent, that great drops
of bloody sweat were pressed from Him, which flowed to the very earth. Although this
prayer was uttered subject to a condition and failed in regard to the reprobate who fell
under this condition; yet He gained thereby a greater abundance and secured a greater
frequency of favors for mortals. Through it the blessings were multiplied for those who
placed no obstacles, the fruits of the Redemption were applied to the saints and to the just

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more abundantly, and many gifts and graces, of which the reprobates made themselves
unworthy, were diverted to the elect. The human will of Christ, conforming itself to that
of the Divinity, then accepted suffering for each respectively: for the reprobate, as
sufficient to procure them the necessary help, if they would make use of its merits, and
for the predestined, as an efficacious means, of which they would avail themselves to
secure their salvation by co-operating with grace. Thus was set in order, and as it were
realized, the salvation of the mystical body of his holy Church, of which Christ the Lord
was the Creator and Head.
As a ratification of this divine decree, while yet our Master was in his agony, the
eternal Father for the third time sent the archangel Michael to the earth in order to
comfort Him by a sensible message and confirmation of what He already knew by the
infused science of his most holy soul; for the angel could not tell our Lord anything He
did not know, nor could he produce any additional effect on his interior consciousness for
this purpose. But, as I related above (No. 498), Christ had suspended the consolation,
which He could have derived from his human nature from this knowledge and love,
leaving it to its full capacity for suffering, as He afterwards also expressed Himself on the
Cross (No. 684). In lieu of this alleviation and comfort, which He had denied Himself, He
was recompensed to a certain extent, as far as his human senses were concerned, by this
embassy of the archangel. He received an experimental knowledge of what He had before
known by interior consciousness; for the actual experience is something superadded and
new and is calculated to move the sensible and bodily faculties. Saint Michael, in the
name of the eternal Father, intimated and represented to Him in audible words, what He
already knew, that it was not possible for those to be saved who were unwilling; that the
complaisance of the eternal Father in the number of the just, although smaller than the
number of the reprobate was great; that among the former was his most holy Mother, a
worthy fruit of his Redemption; that his Redemption would also bear its fruits in the
Patriarchs, Prophets, Apostles, Martyrs, Virgins and Confessors, who should signalize
themselves in his love and perform admirable works for the exaltation of the name of the
Most High. Among these the angel moreover mentioned some of the founders of
religious orders and the deeds of each one. Many other great and hidden sacraments were
touched upon by the archangel, which it is not necessary to mention here, nor have I any
command to do so; and therefore what I have already said, will suffice for continuing the
thread of this history.
During the intervals of Christ s prayer, the Evangelists say, He returned to visit
the Apostles and exhort them to watch and pray lest they enter into temptation (Matth.
14, 41; Mark 14, 38; Luke 22, 42). This the most vigilant Pastor did in order to show the
dignitaries of his Church what care and supervision they were to exercise over their
flocks. For if Christ, on account of his solicitude for them interrupted his prayer, which
was so important, it was in order to teach them, how they must postpone other enterprises
and interests to the salvation of their subjects. In order to understand the need of the
Apostles, I must mention, that the infernal dragon, after having been routed from the
Cenacle and forced into the infernal caverns, was permitted by the Savior again to come
forth, in order that he might, by his malicious attempts, help to fulfill the decrees of the
Lord. At one fell swoop many of these demons rushed to meet Judas and, in the manner
already described, to hinder him, if possible, from consummating the treacherous bargain.
As they could not dissuade him, they turned their attention to the other Apostles,

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suspecting that they had received some great favor at the hands of the Lord in the
Cenacle. What this favor was Lucifer sought to find out, in order to counteract it. Our
Savior saw this cruelty and wrath of the prince of darkness and his ministers; therefore as
a most loving Father and vigilant Superior He hastened to the assistance of his little
children and newly acquired subjects, his Apostles. He roused them and exhorted them to
watch and pray against their enemies, in order that they might not enter unawares and
unprovided into the threatening temptation.
He returned therefore to the three Apostles, who, having been more favored, also
had more reasons for watchfulness in imitation of their Master. But He found them
asleep; for they had allowed themselves to be overcome by insidious disgust and sorrow
and in it had been seized by such a remissness and lukewarmness, that they fell asleep.
Before speaking to them or waking them, the Lord looked at them for a moment and wept
over them. For He saw them oppressed and buried in this deathly shade by their own
sloth and negligence. He spoke to Peter and said to him: “Simon, sleepest thou? Couldst
not thou watch one hour?” And immediately He gave him and the others the answer:
“Watch ye, and pray that you enter not into temptation (Mark 14, 37); for my enemies
and your enemies sleep not as you do.” That He reprehended Peter especially was not
only because he was placed as head of the rest, and not only because he had most loudly
protested that he would not deny Him and was ready to die for Him, though all the others
should be scandalized in Him and leave Him; but also because Peter, having from his
whole heart made freely these protests, deserved to be corrected and admonished before
all the rest. For no doubt the Lord chastises those whom He loves and is always pleased
by our good resolutions, even when we afterwards fall short in their execution, as
happened with the most fervent of all the Apostles, saint Peter. When the Lord came the
third time and woke up all the twelve, Judas was already approaching in order to deliver
Him into the hands of his enemies, as I shall relate in the next chapter.
Let us now return to the Cenacle, where the Queen of heaven had retired with the
holy women of her company. From her retreat, by divine enlightenment, She saw most
clearly all the mysteries and doings of her most holy Son in the garden. At the moment
when the Savior separated Himself with the three Apostles Peter, John and James, the
heavenly Queen separated Herself from the other women and went into another room.
Upon leaving them She exhorted them to pray and watch lest they enter into temptation,
but She took with Her the three Marys, treating Mary Magdalen as the superior of the
rest. Secluding Herself with these three as her more intimate companions, She begged the
eternal Father to suspend in Her all human alleviation and comfort, both in the sensitive
and in the spiritual part of her being, so that nothing might hinder Her from suffering to
the highest degree in union with her divine Son. She prayed that She might be permitted
to feel and participate in her virginal body all the pains of the wounds and tortures about
to be undergone by Jesus. This petition was granted by the blessed Trinity and the Mother
in consequence suffered all the torments of her most holy Son in exact duplication, as I
shall relate later. Although they were such, that, if the right hand of the Almighty had not
preserved Her, they would have caused her death many times over; yet, on the other
hand, these sufferings, inflicted by God himself, were like a pledge and a new lease of
life. For in her most ardent love She would have considered it incomparably more painful
to see her divine Son suffer and die without being allowed to share in his torments.

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 The three Marys were instructed by the Queen to accompany and assist Her in her
affliction, and for this purpose they were endowed with greater light and grace than the
other women. In retiring with them the most pure Mother began to feel unwonted sorrow
and anguish and She said to them: “My soul is sorrowful, because my beloved Son is
about to suffer and die, and it is not permitted me to suffer and die of his torments. Pray,
my friends, in order that you may not be over come by temptation.” Having said this She
went apart a short distance from them, and following the Lord in his supplications. She,
as far as was possible to Her and as far as She knew it to be conformable to the human
will of her Son, continued her prayers and petitions, feeling the same agony as that of the
Savior in the garden. She also returned at the same intervals to her companions to exhort
them, because She knew of the wrath of the demon against them. She wept at the
perdition of the foreknown; for She was highly enlightened in the mysteries of eternal
predestination and reprobation. In order to imitate and co-operate in all things with the
Redeemer of the world, the great Lady also suffered a bloody sweat, similar to that of
Jesus in the garden, and by divine intervention She was visited by the archangel saint
Gabriel, as Christ her Son was visited by the archangel Michael. The holy prince
expounded to Her the will of the Most High in the same manner as saint Michael had
expounded it to Christ the Lord. In both of Them the prayer offered and the cause of
sorrow was the same; and therefore They were also proportionally alike to one another in
their actions and in their knowledge. I was made to understand that the most prudent
Lady was provided with some cloths for what was to happen in the Passion of her most
beloved Son; and on this occasion She sent some of her angels with a towel to the garden
in which her Son was then perspiring blood, in order to wipe off and dry his venerable
countenance. The Lord, for love of his Mother and for her greater merit, permitted these
ministers of the Most High to fulfill her pious and tender wishes. When the moment for
the capture of our Savior had arrived, it was announced to the three Marys by the
sorrowful Mother. All three bewailed this in dignity with most bitter tears, especially
Mary Magdalen, who signalized herself in tenderest love and piety for her Master.

INSTRUCTION WHICH MARY, THE QUEEN OF HEAVEN, GAVE ME.

My daughter, all that thou hast understood and written in this chapter will serve as
a most potent incentive to thee and to all the mortals who will consider it carefully.
Estimate then, and weigh within thy soul, how important is the eternal predestination or
reprobation of the souls, since my most holy Son looked upon it with such great anxiety,
that the difficulty or impossibility of saving all men added such immense bitterness to the
Death, which He was about to suffer for all. By this conflict He manifests to us the
importance and gravity of the matter under consideration, He prolonged his supplications
and prayers to his eternal Father and his love for men caused his most precious blood to
ooze forth from his body on perceiving, that the malice of men would make them
unworthy of participation in the benefits of his Death. The Lord my Son has indeed
justified his cause in thus having lavished his love and his merits without measure for the
purchase of man’s salvation; and likewise the eternal Father has justified Himself in
presenting to the world such a remedy and in having made it possible for each one freely
to reach out for such widely different lots, as death and life, fire and water (Eccli. 15, 71).

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 But what pretense or excuse will men advance for having forgotten their own
eternal salvation, when my divine Son and I have desired and sought to procure it for
them with such sacrifices and untiring watchfulness? None of the mortals will have any
excuse for their foolish negligence, and much less will the children of the holy Church
have an excuse, since they have received the faith of these admirable sacraments and yet
show in their lives little difference from that of infidels and pagans. Do not think, my
daughter, that it is written in vain: “Many are called, but few are chosen” (Matth. 20, 16):
fear this sentence and renew in thy heart the care and zeal for thy salvation, conformable
to the sense of obligation arising from the knowledge of such high mysteries. Even if it
were not a question of eternal salvation for thee, thou shouldst correspond to the loving
kindness with which I manifest to thee such great and divine secrets. That I call thee my
daughter and a spouse of my Lord, should cause thee to pay no attention to any visible
thing and embrace only love and suffering for his sake. This I have shown thee by my
example, since I applied all my faculties continually to these two things with the highest
perfection. In order that thou mayest attain this, I wish that thy prayer be without
intermission and that thou watch one hour with me, that is during the whole of thy life;
for, compared with eternity, life is less than one hour, yea less than one moment. With
such sentiments I wish that thou follow up the mysteries of the Passion, writing them,
feeling them and imprinting them upon thy heart.

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 THE SECOND SORROWFUL MYSTERY:
THE SCOURGING AT THE PILLAR

OUR SAVIOR, BY ORDER OF PILATE, IS SCOURGED. THE BEHAVIOR OF

THE MOST HOLY MARY DURING THIS TIME.
Pilate, aware of the obstinate hostility of the Jews against Jesus of Nazareth, and
unwilling- to condemn Him to death, of which he knew Him to be innocent, thought that
a severe scourging of Jesus might placate the fury of the ungrateful people and soothe the
envy of the priests and the scribes. If He should have failed in anything pertaining to their
ceremonies and rites, they would probably consider Him sufficiently chastised and cease
in their persecutions and in their clamors for his Death. Pilate was led to this belief by
what they had told him in the course of his trial; for they had vainly and foolishly
calumniated Christ of not observing the sabbath and other ceremonies, as is evident from
his sermons reported by the Evangelists (John 9, 6). But Pilate was entirely wrong in his
judgment and acted like an ignorant man; for neither could the Master of all holiness be
guilty of any defect in the observance of that Law, which He had come not to abolish but
to fulfill (Matth. 5, 7); nor even if the accusation had been true, would He have deserved
such an outrageous punishment. For the laws of the Jews, far from demanding such an
inhuman and cruel scourging, contained other regulations for atonement of the more

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common faults. In still greater error was this judge in expecting any mercy or natural
kindness and compassion from the Jews. Their anger and wrath against the most meek
Master was not human, not such as ordinarily is appeased by the over throw and
humiliation of the enemy. For men have hearts of flesh, and the love of their own kind is
natural and the source of at least some compassion. But these perfidious Jews were
clothed in the guise of demons, or rather transformed into demons, who exert the more
furious rage against those who are rendered more helpless and wretched; who, when they
see any one most helpless, say: let us pursue him now, since he has none to defend nor
free him from our hands.
Such was the implacable fury of the priests and of their confederates, the
pharisees, against the Author of life. For Lucifer, despairing of being able to hinder his
murder by the Jews, inspired them with his own dreadful malice and outrageous cruelty.
Pilate, placed between the known truth and his human and terrestrial considerations,
chose to follow the erroneous leading of the latter, and order Jesus to be severely
scourged, though he had himself declared Him free from guilt (John 19, 1). Thereupon
those ministers of satan, with many others, brought Jesus our Savior to the place of
punishment, which was a courtyard or enclosure attached to the house and set apart for
the torture of criminals in order to force them to confess their crimes. It was enclosed by
a low, open building, surrounded by columns, some of which supported the roof, while
others were lower and stood free. To one of these columns, which was of marble, they
bound Jesus very securely; for they still thought Him a magician and feared his escape.
They first took off the white garment with not less ignominy than when they
clothed Him therein in the house of the adulterous homicide Herod. In loosening the
ropes and chains, which He had borne since his capture in the garden, they cruelly
widened the wounds which his bonds had made in his arms and wrists. Having freed his
hands, they commanded Him with infamous blasphemies to despoil Himself of the
seamless tunic which He wore. This was the identical garment with which his most
blessed Mother had clothed Him in Egypt when He first began to walk, as I have related
in its place. Our Lord at present had no other garment, since they had taken from Him his
mantle, or cloak, when they seized Him in the garden. The Son of the eternal Father
obeyed the executioners and began to unclothe Himself, ready to bear the shame o-f the
exposure of his most sacred and modest body before such a multitude of people. But his
tormentors, impatient at the delay which modesty required, tore away the tunic with
violence in order to hasten his undressing and, as is said, flay the sheep with the wool.
With the exception of a strip of cloth for a cincture, which He wore beneath the tunic and
with which his Mother likewise had clothed Him in Egypt, the Lord stood now naked.
These garments had grown with his sacred body, nor had He ever taken them1 off. The
same is to be said of his shoes, which his Mother had placed on his feet. However, as I
have said on a former occasion, He had many times walked barefooted during his
preaching.
I understand that some of the doctors have said or have persuaded themselves,
that our Savior Jesus at his scourging and at his crucifixion, for his greater humiliation,
permitted the executioners to despoil Him of all his clothing. But having again been
commanded under holy obedience to ascertain the truth in this matter, I was told that the
divine Master was prepared to suffer all the insults compatible with decency; that the
executioners attempted to subject his body to this shame of total nakedness, seeking to

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despoil Him of the cincture, which covered his loins; but in that they failed; because, on
touching it, their arms became paralyzed and stiff, as had happened also in the house of
Caiphas, when they attempted to take off his clothes (Chapt. XVII). All the six of his
tormentors separately made the attempt with the same result. Yet afterwards, these
ministers of evil, in order to scourge Him with greater effect, raised some of the
coverings; for so much the Lord permitted, but not that He should be uncovered and
despoiled of his garments entirely. The miracle of their being hindered and paralyzed in
their brutal attempts did not, however, move or soften the hearts of these human beasts;
but in their diabolical insanity they attributed it all to the supposed sorcery and witchcraft
of the Author of truth and life.
Thus the Lord stood uncovered in the presence of a great multitude and the six
torturers bound Him brutally to one of the columns in order to chastise Him so much the
more at their ease. Then, two and two at a time, they began to scourge Him with such
inhuman cruelty, as was possible only in men possessed by Lucifer, as were these
executioners. The first two scourged the innocent Savior with hard and thick cords, full of
rough knots, and in their sacrilegious fury strained all the powers of their body to inflict
the blows. This first scourging raised in the deified body of the Lord great welts and livid
tumors, so that the sacred blood gathered beneath the skin and disfigured his entire body.
Already it began to ooze through the wounds. The first two having at length desisted, the
second pair continued the scourging in still greater emulation; with hardened leather
thongs they leveled their strokes upon the places already sore and caused the discolored
tumors to break open and shed forth the sacred blood until it bespattered and drenched
the garments of the sacrilegious torturers, running down also in streams to the pavement.
Those two gave way to the third pair of scourgers, who commenced to beat the Lord with
extremely tough rawhides, dried hard like osier twigs. They scourged Him still more
cruelly, because they were wounding, not so much his virginal body, as cutting into the
wounds already produced by the previous scourging. Besides they had been secretly
incited to greater fury by the demons, who were filled with new rage at the patience of
Christ.
As the veins of the sacred body had now been opened and his whole Person
seemed but one continued wound, the third pair found no more room for new wounds.
Their ceaseless blows inhumanly tore the immaculate and virginal flesh of Christ our
Redeemer and scattered many pieces of it about the pavement; so much so that a large
portion of the shoulder-bones were exposed and showed red through the flowing blood;
in other places also the bones were laid bare larger than the palm of the hand. In order to
wipe out entirely that beauty, which exceeded that of all other men (Ps. 44, 3), they beat
Him in the face and in the feet and hands, thus leaving unwounded not a single spot in
which they could exert their fury and wrath against the most innocent Lamb. The divine
blood flowed to the ground, gathering here and there in great abundance. The scourging
in the face, and in the hands and feet, was unspeakably painful, because these parts are so
full of sensitive and delicate nerves. His venerable countenance became so swollen and
wounded that the blood and the swellings blinded Him. In addition to their blows the
executioners spirted upon his Person their disgusting spittle and loaded Him with
insulting epithets (Thren. 3, 30). The exact number of blows dealt out to the Savior from
head to foot was 5,115. The great Lord and Author of all creation who, by his divine
nature was incapable of suffering, was, in his human flesh and for our sake, reduced to a

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man of sorrows as prophesied, and was made to experience our infirmities, becoming the
last of men (Is. 53, 3), a man of sorrows and the outcast of the people.
The multitudes who had followed the Lord, filled up the courtyard of Pilate s
house and the surrounding streets; for all of them waited for the issue of this event,
discussing and arguing about it according to each one’s views. Amid all this confusion
the Virgin Mother endured unheard of insults, and She was deeply afflicted by the
injuries and blasphemies heaped upon her divine Son by the Jews and gentiles. When
they brought Jesus to the scourging place She retired in the company of the Marys and
saint John to a corner of the courtyard. Assisted by her divine visions, She there
witnessed all the scourging and the torments of our Savior. Although She did not see it
with the eyes of her body nothing was hidden to Her, no more than if She had been
standing quite near. Human thoughts cannot comprehend how great and how diverse
were the afflictions and sorrows of the great Queen and Mistress of the angels: together
with many other mysteries of the Divinity they shall become manifest in the next life, for
the glory of the Son and Mother. I have already mentioned in other places of this history,
and especially in that of the Passion, that the blessed Mother felt in her own body all the
torments of her Son. This was true also of the scourging, which She felt in all the parts of
her virginal body, in the same intensity as they were felt by Christ in his body. Although
She shed no blood except what flowed from her eyes with her tears, nor was lacerated in
her flesh; yet the bodily pains so changed and disfigured Her, that saint John and the holy
women failed to find in Her any resemblance of Herself. Besides the tortures of the body
She suffered ineffable sorrows of the soul; there sorrow was augmented in proportion to
the immensity of her insight (Eccles. 1, 18). For her sorrows flowed not only from the
natural love of a mother and a supreme love of Christ as her God, but it was proportioned
to her power of judging more accurately than all creatures of the innocence of Christ, the
dignity of his divine Person, the atrocity of the insults coming from the perfidious Jews
and the children of Adam, whom He was freeing from eternal death.

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 THE THIRD SORROWFUL MYSTERY:
THE CROWNING WITH THE THORNS

OUR SAVIOR IS CROWNED WITH THORNS AND MOCKED. THE

BEHAVIOR OF THE MOST HOLY MARY DURING THIS TIME.

631. Having at length executed the sentence of scourging, the executioners unbound the
Lord from the column, and with imperious and blasphemous presumption commanded
Him immediately to put on his garment. But while they had scourged the most meek
Master, one of his tormentors, instigated by the devil, had hidden his clothes out of sight,
in order to prolong the nakedness and exposure of his divine Person for their derision and
sport. This evil purpose suggested by the devil, was well known to the Mother of the

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Lord. She therefore, making use of her power as Queen, commanded Lucifer and all his
demons to leave the neighborhood, and immediately, compelled by her sovereign power
and virtue, they fled. She gave orders that the tunic be brought by the holy angels within
reach of her most holy Son, so that He could again cover his sacred and lacerated body.
All this was immediately attended to, although the sacrilegious executioners understood
not the miracle, nor how it had been wrought; they attributed it all to the sorcery and
magic of the demon. During this protracted nakedness our Savior had, in addition to his
wounds, suffered greatly from the cold of that morning as mentioned by the Evangelists
(Mark 14, 55; Luke 22, 35; John 18, 18). His sacred blood had frozen and compressed the
wounds, which had become inflamed and extremely painful; the cold had diminished his
powers of resistance, although the fire of his infinite charity strained them to the utmost
in order to suffer more and more. Though compassion is so natural in rational creatures,
there was none for Him in his affliction and necessity, except that of his sorrowful
Mother, who tearfully bewailed and pitied Him in the name of the whole human race.
Among other divine mysteries, hidden to the wise of this world, this also causes
great astonishment, that the wrath of the Jews, who were men of flesh and blood like
ourselves, should not have been appeased at their seeing Christ torn and wounded by
5,115 lashes; that the sight of a person so lacerated should not have moved their natural
compassion, but should arouse their envy to inflict new and unheard of tortures upon the
Victim. Their implacable fury at once planned another outrageous cruelty. They went to
Pilate and in the presence of his counselors said: “This seducer and deceiver of the
people, Jesus of Nazareth, in his boasting and vanity, has sought to be recognized by all
as the king of the Jews. In order that his pride may be humbled and his presumption be
confounded, we desire your permission to place upon Him the royal insignia merited by
his fantastic pretensions.” Pilate yielded to the unjust demand of the Jews, permitting
them to proceed according to their intentions.
Thereupon they took Jesus to the pretorium, where, with the same cruelty and
contempt, they again despoiled him of his garments and in order to deride Him before all
the people as a counterfeit king, clothed Him in a much torn and soiled mantle of purple
color. They placed also upon his sacred head a cap made of woven thorns, to serve Him
as a crown (John 19, 2). This cap was woven of thorn branches and in such a manner that
many of the hard and sharp thorns would penetrate into the skull, some of them to the
ears and others to the eyes. Hence one of the greatest tortures suffered by the Lord was
that of the crown of thorns. Instead of a sceptre they placed into his hands a contemptible
reed. They also threw over His shoulders a violet colored mantle, something of the style
of capes worn in churches; for such a garment belonged to the vestiture of a king. In this
array of a mock-king the perfidious Jews decked out Him, who by his nature and by
every right was the King of kings and the Lord of lords (Apoc. 19, 16). Then all the
soldiers, in the presence of the priests and pharisees, gathered around Him and heaped
upon Him their blasphemous mockery and derision. Some of them bent their knees and
mockingly said to Him: God save Thee, King of the Jews. Others buffeted Him; others
snatched the cane from his hands and struck Him on his crowned head; others ejected
their disgusting spittle upon Him; all of them, instigated by furious demons, insulted and
affronted Him in different manners.
O charity incomprehensible and exceeding all measure! O patience never seen or
imagined among mortals! Who, O my Lord and God, since Thou art the true and mighty

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God both in essence and in thy works, who could oblige Thee to suffer the humiliation of
such unheard of torments, insults and blasphemies? On the contrary, O my God, who
among men has not done many things which offend Thee and which should have caused
Thee to refuse suffering and to deny them thy favor? Who could ever believe all this, if
we knew not of thy infinite goodness. But now, since we see it and in firm faith look
upon such admirable blessings and miracles of love, where is our judgment? What effect
upon us has the light of truth? What enchantment is this that we suffer, since at the very
sight of thy sorrows, scourges, thorns, insults and affronts, we seek for ourselves, with
out the least shame or fear, the delights, the riches, the ease, the preferments and vanities
of this world? Truly, great is the number of fools (Eccles. 1, 15), since the greatest
foolishness and dishonesty is to recognize a debt and be unwilling to pay it; to receive
blessings and never give thanks for them; to have before one s eyes the greater good, and
despise it; to claim it for ourselves and make no use of it; to turn away and fly from life,
and seek eternal death. The most innocent Jesus opened not his mouth in those great and
many injuries. Nor was the furious wrath of the Jews appeased, either by the mockery
and derision of the divine Master, or by the torments added to the contempt of his most
exalted Person.
It seemed to Pilate that the spectacle of a man so illtreated as Jesus of Nazareth would
move and fill with shame the hearts of that ungrateful people. He therefore commanded
Jesus to be brought from the pretorium to an open window, where all could see Him
crowned with thorns, disfigured by the scourging and the ignominious vestiture of a
mock-king. Pilate him self spoke to the people, calling out to them: “Ecce Homo,”
“Behold, what a man!” (John 19, 5). See this Man, whom you hold as your enemy! What
more can I do with Him than to have punished Him in this severe manner? You certainly
have nothing more to fear from Him. I do not find any cause of death in Him. What this
judge said was certainly the full truth; but in his own words he condemned his outrageous
in justice, since, knowing and confessing that this Man was just and not guilty of death,
he had nevertheless ordered Him to be tormented and punished in such a way that,
according to the natural course, he should have been killed many times over. O blindness
of self-love! O hellish malice of estimating only the influence of those, who can confer or
take away mere earthly dignities! How deeply do such motives obscure the reason, how
much do they twist the course of justice, how completely do they pervert the greatest
truths in judging of the just by the standards of the unjust! Tremble, ye selves shall be
judged and condemned by your unjust judgments! As the priests and pharisees, in their
eager and insatiable hostility, were irrevocably bent upon taking away the life of Christ
our Savior, nothing but his Death would content or satisfy them; therefore they answered
Pilate: “Crucify Him, Crucify Him!” (John 19, 6.)
When the Blessed among women, most holy Mary, saw her divine Son as Pilate
showed Him to the people and heard him say: “Ecce homo !” She fell upon her knees and
openly adored Him as the true Godman. The same was also done by saint John and the
holy women, together with all the holy angels of the Queen and Lady; for they saw that
not only Mary, as the Mother of the Savior, but that God himself desired them thus to act.
The most prudent Lady spoke to the eternal Father, to the angels and especially to her
most beloved Son precious words of sorrow, compassion and profound reverence,
possible to be conceived only in her chaste and love inflamed bosom. In her exalted
wisdom She pondered also the ways and means by which the evidences of his innocence

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could be made most opportunely manifest at a time when He was so insulted, mocked
and despised by the Jews. With this most proper intention She renewed the petitions
above mentioned, namely, that Pilate, in his quality of judge, continue to maintain the
innocence of Jesus our Redeemer and that all the world should understand, that Jesus was
not guilty of death nor of any of the crimes imputed to Him by the Jews.
On account of these prayers of the most blessed Mother Pilate was made to feel
great compassion at seeing Jesus so horribly scourged and illtreated and regret at having
punished Him so severely. Although he was naturally disposed to such emotions by his
soft and compassionate disposition; yet they were principally caused by the light he
received through the intercession of the Queen and Mother of grace. This same light
moved the unjust judge after the crowning of thorns to prolong his parley with the Jews
for the release of Christ, as is recorded in the nineteenth chapter of the Gospel of saint
John. When they again asked him to crucify the Lord, he answered: “Take Him
yourselves and crucify Him, for I do not find any cause for doing it.” They replied:
“According to our law He is guilty of death, for He claims to be the Son of God.” This
reply threw Pilate into greater consternation, for he conceived it might be true, that Jesus
was the Son of God according to his heathen notions of the Divinity. Therefore he
withdrew with Jesus into the pretorium, where, speaking with Him alone, he asked
whence He was? The Lord did not answer this question; for Pilate was not in a state of
mind either to understand or to merit a reply. Never-theless he insisted and said to the
King of heaven: “Dost Thou then not speak to me? Dost Thou not know, that I have
power to crucify Thee and power to dismiss Thee?” Pilate sought to move Him to defend
Himself and tell what he wanted to know. It seemed to Pilate that a man so wretched and
tormented would gladly accept any offer of favor from a judge.
But the Master of truth answered Pilate with out defending Himself but with
unexpected dignity; for He said: ‘Thou shouldst not have any power against Me, unless it
were given thee from above. Therefore, he that hath delivered Me to thee, hath the greater
sin.” This answer by itself made the condemnation of Christ inexcusable in Pilate; since
he could have understood therefrom, that neither he nor Caesar had any power of
jurisdiction over this man Jesus; that by a much higher decree He had been so
unreasonably and unjustly delivered over to his judgment; that therefore Judas and the
priests had committed a greater sin than he in not releasing Him; and that nevertheless He
too was guilty of the same crime, though not in such high degree. Pilate failed to arrive at
these mysterious truths; but he was struck with still greater consternation at the words of
Christ our Lord, and therefore made still more strenuous efforts to liberate Him. The
priests, who were now abundantly aware of his intentions, threatened him with the
displeasure of the emperor, which he would incur, if fie permitted this One, who had
aspired to be king, to bscape death. They said: “If thou freest this Man, thou art no friend
of Caesar; since he who makes a king of himself rises up against his orders and
commands.” They urged this because the Roman emperors never permitted anyone in the
whole empire to assume the title or insignia of a King without their consent and order; if
therefore, Pilate should permit it, he would contravene the decrees of Caesar. He was
much disturbed at this malicious and threatening intimation of the Jews, and seating
himself in his tribunal at the sixth hour in order to pass sentence upon the Lord, he once
more turned to plead with the Jews, saying: “See there your King!” And all of them
answered: “Away with Him, away with Him, crucify Him!” He replied: “Shall I crucify

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your King?” Where upon they shouted unanimously: “We have no other king than
Caesar.”
Pilate permitted himself to be overcome by the obstinacy and malice of the Jews.
On the day of Parasceve then, seated in his tribunal, which in Greek was called
lithostratos, and in Hebrew gabatha, he pronounced the sentence of death against the
Author of life, as I shall relate in the following chapter. The Jews departed from the hall
in great exultation and joy, proclaiming the sentence of the most innocent Lamb. That
they did not realize whom they thus sought to annihilate was the occasion of our
Redemption. All this was well known to the sorrowful Mother, who, though outside of
the hall of judgment, saw all the proceedings by exalted vision. When the priests and
pharisees rushed forth exulting in the condemnation of Christ to the death of the Cross,
the pure heart of this most blessed Mother was filled with new sorrow and was pierced
and transfixed with the sword of unalleviated bitterness. Since the sorrow of most holy
Mary on this occasion surpassed all that can enter the thoughts of man, it is useless to
speak more of it, and it must be referred to the pious meditation of Christians. Just as
impossible is it to enumerate her interior acts of adoration, worship, reverence, love,
compassion, sorrow and resignation.

INSTRUCTION WHICH THE GREAT QUEEN AND LADY OF HEAVEN

GAVE ME.
My daughter, thou reflectest with wonder upon the hardness and malice of the
Jews, the weakness of Pilate, who knew of their evil dispositions and permitted himself to
be overcome, though fully convinced of the innocence of my Son and Lord. I wish to
relieve thee of this astonishment by furnishing thee with instructions and warnings
suitable for making thee careful on the path to eternal life. Know then that the ancient
prophecies concerning the mysteries of the Redemption and all the holy Scriptures were
to be infallibly fulfilled; for sooner shall heaven and earth fall to pieces, than that their
words fail of their effect as determined in the divine Mind (Matth. 24, 35; Acts 3, 18). In
order that the most ignominious death foretold for my Lord should be brought about
(Sap. 2, 20; Jer. 11, 19) it was necessary that He should be persecuted by men. But that
these men should happen to be the Jews, the priests and the unjust Pilate, was their own
misfortune, not the choice of the Almighty, who wishes to save all (I Tim. 2, 4). Their
own wickedness and malice brought them to their ruin; for they resisted the great grace of
having in their midst their Redeemer and Master, of knowing Him, of conversing with
Him, of hearing his doctrine and preaching, of witnessing his miracles; and they had
received such great favors, as none of the ancient Patriarchs had attained by all their
longings (Matth. 13, 7). Hence the cause of the Savior was justified. He manifestly had
cultivated his vineyard by his own hands and showered his favors upon it (Matth. 21, 33).
But it brought Him only thorns and briars, and its keepers took away his life, refusing to
recognize Him, as was their opportunity and their duty before all other men.
This same, which happened in the head Christ the Lord and Son of God, must
happen to all the members of his mystical body, that is, to the just and predestined to the
end of the world. For it would be monstrous to see the members incongruous with the
Head, the children show no relation with the Father, or the disciples unlike their Master.
Although sinners must always exist (Matth. 18, 7), since in this world the just shall
always be mingled with the unjust, the predestined with the reprobate, the persecutors

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with the persecuted, the murderers with the murdered, the afflicting with the afflicted; yet
these lots are decided by the malice and the goodness of men. Unhappy shall be he,
through whom scandal comes into the world and who thus makes himself an instrument
of the demon. This kind of activity was begun in the new Church by the priests and
pharisees, and by Pilate, who all persecuted the Head of this mystic body and, in the
further course of the world, by all those who persecute its members the saints and the
predestined, imitating and following the Jews and the devil in their evil work.
Think well, then, my dearest, which of these lots thou wishest to choose in the
sight of my Son and If thou seest thy Redeemer, thy Spouse and thy Chief tormented,
afflicted, crowned with thorns and saturated with reproaches and at the same time desirest
to have a part in Him and be a member of his mystical body, it is not becoming, or even
possible, that thou live steeped in the pleasures of the flesh. Thou must be the persecuted
and not a persecutor, the oppressed and not the oppressor; the one that bears the cross,
that encounters the scandal, and not that gives it; the one that suffers, and at the same
time makes none of the neighbors suffer. On the contrary, thou must exert thyself for
their conversion and salvation in as far as is compatible with the perfection of thy state
and vocation. This is the portion of the friends of God and the inheritance of his children
in mortal life; in this consists the participation in grace and glory, which by his torments
and reproaches and by his death of the Cross my Son and Lord has purchased for them. I
too have co-operated in this work and have paid the sorrows and afflictions, which thou
hast understood and which I wish thou shalt never allow to be blotted out from my inmost
memory. The Almighty would indeed have been powerful enough to exalt his predestined
in this world, to give them riches and favors beyond those of others, to make them strong
as lions for reducing the rest of mankind to their invincible power. But it was inopportune
to exalt them in this manner, in order that men might not be led into the error of thinking
that greatness consists in what is visible and happiness in earthly goods; lest, being
induced to forsake virtues and obscure the glory of the Lord, they fail to experience the
efficacy of divine grace and cease to aspire toward spiritual and eternal things. This is the
science which I wish thee to study continually and in which thou must advance day by
day, putting into practice all that thou learnest to understand and know.

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 THE FOURTH SORROWFUL MYSTERY:
THE CARRYING OF THE CROSS

PILATE PRONOUNCES THE SENTENCE OF DEATH AGAINST THE

AUTHOR OF LIFE; THE LORD TAKES UP THE CROSS ON WHICH HE IS TO
DIE; HIS MOST HOLY MOTHER FOLLOWS HIM; WHAT SHE DID ON THIS
OCCASION TO RESTRAIN THE DEVIL, AND OTHER HAPPENINGS.
To the great satisfaction and joy of the priests and pharisees Pilate then decreed
the sentence of death on the Cross against Life itself, Jesus our Savior. Having announced
it to the One they had thus condemned in spite of his innocence, they brought Him to

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another part of the house of Pilate, where they stripped Him of the purple mantle, in
which they had derided Him as mock-king. All happened by the mysterious dispensation
of God; though on their part it was due to the concerted malice of the Jews; for they
wished to see Him undergo the punishment of the Cross in his own clothes so that in
them He might be recognized by all. Only by his garments could He now be recognized
by the people, since his face had been disfigured beyond recognition by the scourging,
the impure spittle, and the crown of thorns. They again clothed Him with the seamless
tunic, which at the command of the Queen was brought to Him by the angels; for the
executioners had thrown it into a corner of another room in the house, where they left it
to place upon Him the mocking and scandalous purple cloak. But the Jews neither
understood nor noticed any of these circumstances, since they were too much taken up
with the desire of hastening his Death.
Through the diligence of the Jews in spreading the news of the sentence decreed
against Jesus of Nazareth, the people hastened in multitudes to the house of Pilate in
order to see Him brought forth to execution. Since the ordinary number of inhabitants
was increased by the gathering of numerous strangers from different parts to celebrate the
Pasch, the city was full of people. All of them were stirred by the news and filled the
streets up to the very palace of Pilate. It was a Friday, the day of the Parasceve, which in
Greek signifies preparation, or getting ready; for on that day the Jews prepared
themselves, or got ready, for the ensuing Sabbath, their greatest feast, on which no servile
work was to be performed, not even such as cooking meals; all this had to be done on this
Friday. In the sight of all these multitudes they brought forth our Savior in his own
garments and with a countenance so disfigured by wounds, blood and spittle, that no one
would have again recognized Him as the One they had seen or known before. At the
command of his afflicted Mother the holy angels had a few times wiped off some of the
impure spittle; but his enemies had so persistently continued in their disgusting insults,
that now He appeared altogether covered by their vile expectorations. At the sight of such
a sorrowful spectacle a confused shouting and clamor arose from the people, so that
nothing could be understood, but all formed one uproar and confusion of voices. But
above all the rest were heard the shouts of the priests and pharisees, who in their
unrestrained joy and exultation harangued the people to become quiet and clear the
streets through which the divine Victim was to pass, in order that they might hear the
sentence of death proclaimed against Him. The people were divided and confused in their
opinions, according to the suggestions of their own hearts. At this spectacle were present
different kinds of people, who had been benefited and succored by the miracles and the
kindness of Jesus, and such as had heard and accepted his teachings and had become his
followers and friends. These now showed their sympathy, some in bitter tears, others by
asking what this Man had done to deserve such punishment; others were dumbfounded
and began to be troubled and confused by this universal confusion and tumult.
Of the eleven Apostles saint John alone was present. He with the sorrowful
Mother and the three Marys stood within sight of the Lord, though in a retired corner.
When the holy Apostle saw his divine Master brought forth, the thought of whose love
toward himself now shot through his mind, he was so filled with grief, that his blood
congealed in his veins and his face took on the appearance of death. The three Marys fell
away into a prolonged swoon. But the Queen of virtues remained unconquered and her
magnanimous heart, though overwhelmed by a grief beyond all conception of man,

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-never fainted or swooned; She did not share the imperfections or weaknesses of the
others. In all her actions She was most prudent, courageous and admirable; calmly She
comforted saint John and the pious women. She besought the Lord to strengthen them, in
order that She might have their company to the end of the Passion. In virtue of this prayer
the Apostle and the holy women were consoled and encouraged, so that they regained
their senses and could speak to the Mistress of heaven. Amid all this bitterness and
confusion She did nothing unbecoming or inconsiderate, but shed forth incessant tears
with the dignity of a Queen. Her attention was riveted upon Her Son, the true God; She
prayed to the eternal Father and offered to Him his sorrows and torments, imitating in her
actions all that was done by our Savior. She recognized the malice of sin, penetrated the
mysteries of the Redemption, appealed to the angels and interceded for friends and
enemies. While giving way to her maternal love and to the sorrows corresponding to it,
She at the same time practiced all the virtues, exciting the highest admiration of all
heaven and delighting in the highest degree the eternal Godhead. Since it is not possible
for me to describe the sentiments filling the heart of this Mother of wisdom, nor those at
times also uttered by her lips, I leave them to be imagined by Christian piety.
The servants and priests sought to quiet the multitudes, in order that they might be
able to hear the sentence pronounced against Jesus of Nazareth; for after it had been
made known to Him in person, they desired to have it read before the people and in his
presence. When the people had quieted down, they began to read it in a loud voice, so
that all could hear it, while Jesus was standing in full view as a criminal. The sentence
was proclaimed also in the different streets and at the foot of the Cross; and it was
afterwards published and spread in many copies. According to the understanding given to
me, the copies were a faithful reproduction, excepting some words which have been
added. I will not discuss them, for the exact words of this sentence have been shown me
and I give them here without change.
LITERAL RENDERING OF THE SENTENCE OF DEATH PRONOUNCED
AGAINST JESUS OF NAZARETH, OUR SAVIOR.
“I Pontius Pilate, presiding over lower Galilee and governing Jerusalem, in fealty
to the Roman Empire, and being within the executive mansion, judge, decide, and
proclaim, that I condemn to death, Jesus, of the Nazarean people and a Galileean by birth,
a man seditious and opposed to our laws, to our senate, and to the great emperor Tiberius
Caesar. For the execution of this sentence I decree, that his death be upon the cross and
that He shall be fastened thereto with nails as is customary with criminals; because, in
this very place, gathering around Him every day many men, poor and rich, He has
continued to raise tumults throughout Judea, proclaiming Himself the Son of God and
King of Israel, at the same time threatening the ruin of this renowned city of Jerusalem
and its temple, and of the sacred Empire, refusing tribute to Caesar; and because He
dared to enter in triumph this city of Jerusalem and the temple of Solomon, accompanied
by a great multitude of the people carrying branches of palms. I command the first
centurion, called Quintus Cornelius, to lead Him for his greater shame through the said
city of Jerusalem, bound as He is, and scourged by my orders. Let Him also wear his own
garments, that He may be known to all, and let Him carry the Cross on which He is to be
crucified. Let Him walk through all the public streets between two other thieves, who are
likewise condemned to death for their robberies and murders, so that this punishment be
an example to all the people and to all malefactors.”

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 “I desire also and command in this my sentence, that this malefactor, having been
thus led through the public streets, be brought outside the city through the pagora gate,
now called the Antonian portal, and under the proclamations of the herald, who shall
mention all the crimes pointed out in my sentence, He shall be conducted to the summit
of the mountain called Calvary, where justice is wont to be executed upon wicked
transgressors. There, fastened and crucified upon the Cross, which He shall carry as
decreed above, his body shall remain between the aforesaid thieves. Above the Cross,
that is, at its top, He shall have placed for Him his name and title in the three languages ;
namely in Hebrew, Greek and Latin; and in all and each one of them shall be written:
THIS IS JESUS OF NAZARETH, KING OF THE JEWS, so that it may be understood
by all and become universally known.”
“At the same time I command, that no one, no matter of what condition, under
pain of the loss of his goods and life, and under punishment for rebellion against the
Roman empire, presume audaciously to impede the execution of this just sentence
ordered by me to be executed with all rigor according to the decrees and laws of the
Romans and Hebrews. Year of the creation of the world 5233, the twenty-fifth day of
March.”
Pontius Pilatus Judex et Gubernator Galilaeae inferioris pro Romano Imperio qui
supra propria manu.
(Pontius Pilate, Judge and Governor of lower Galilee for the Roman Empire, who
signed the above with his own hand.)
According to the above reckoning the creation of the world happened in March;
and from the day on which Adam was created until the Incarnation of the Word 5199
years; adding the nine months, during which He remained in the virginal womb of his
most holy Mother, and the thirty-three years of his life, we complete the 5233 years and
three months, which according to the reckoning of the Romans intervened between the
anniversary of his birth and the 25th of March, the day of his death. According to the
reckoning of the Roman Church there are not more than nine months and seven days to
the first year, since it begins its count of years with the first of January of the second year
of the world. Of all the opinions of the teachers of the Church I have understood the one
which corresponds to the reckoning of the Roman Church in the Roman martyrology to
be the correct one. This I have also stated in the chapter of the Incarnation of Christ our
Lord in the first book of the second part, chapter eleventh.
The sentence of Pilate against our Savior having been published in a loud voice
before all the people, the executioners loaded the heavy Cross, on which He was to be
crucified, upon his tender and wounded shoulders. In order that He might carry it they
loosened the bonds holding his hands, but not the others, since they wished to drag Him
along by the loose ends of the ropes that bound his body. In order to torment Him the
more they drew two loops around his throat. The Cross was fifteen feet long, of thick and
heavy timbers. The herald began to proclaim the sentence and the whole confused and
turbulent multitude of the people, the executioners and soldiers, with great noise, uproar
and disorder began to move from the house of Pilate to mount Calvary through the streets
of Jerusalem. The Master and Redeemer of the world, Jesus, before receiving the Cross,
looked upon it with a countenance full of extreme joy and exultation such as would be
shown by a bridegroom looking at the rich adornments of his bride, and on receiving it,
He addressed it as follows:

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 “O Cross, beloved of my soul, now prepared and ready to still my longings, come
to Me, that I may be received in thy arms, and that, attached to them as on an altar, I may
be accepted by the eternal Father as the sacrifice of his everlasting reconciliation with the
human race. In order to die upon thee, I have descended from heaven and assumed mortal
and passible flesh; for thou art to be the sceptre with which I shall triumph over all my
enemies, the key with which I shall open the gates of heaven for all the predestined (Is.
22, 22), the sanctuary in which the guilty sons of Adam shall find mercy, and the treasure
house for the enrichment of their poverty. Upon thee I desire to exalt and recommend
dishonor and reproach among men, in order that my friends may embrace them with joy,
seek them with anxious longings, and follow Me on the path which I through thee shall
open up before them. My Father and eternal God, I confess Thee as the Lord of heaven
and earth (Matth. 11, 25), subjecting Myself to thy power and to thy divine wishes, I take
upon my shoulders the wood for the sacrifice of my innocent and passible humanity and I
accept it willingly for the salvation of men. Receive Thou, eternal Father, this sacrifice as
acceptable to thy justice, in order that from today on they may not any more be servants,
but sons and heirs of thy kingdom together with Me” (Rom. 8, 17).
None of these sacred mysteries and happenings were hidden from the great Lady
of the world, Mary; for She had a most intimate knowledge and understanding of them,
far beyond that of all the angels. The events, which She could not see with the eyes of her
body, She perceived by her intelligence and revealed science, which manifested to Her
the interior operation of her most holy Son. By this divine light She recognized the
infinite value of the wood of the Cross after once it had come in contact with the deified
humanity of Jesus our Redeemer. Immediately She venerated and adored it in a manner
befitting it. The same was also done by the heavenly spirits attending upon the Queen.
She imitated her divine Son in the tokens of affections, with which He received the
Cross, addressing it in the words suited to her office as Coadjutrix of the Redeemer. By
her prayers to the eternal Father She followed Him in his exalted sentiments as the living
original and exemplar, without failing in the least point. When She heard the voice of the
herald publishing and rehearsing the sentence through the streets, the heavenly Mother, in
protest against the accusations contained in the sentence and in the form of comments on
the glory and honor of the Lord, composed a canticle of praise and worship of the
innocence and sinlessness of her all-holy Son and God. In the composing of this canticle
the holy angels helped Her, conjointly with them She arranged and repeated it, while the
inhabitants of Jerusalem were blaspheming their own Creator and Savior.
As all the faith, knowledge and love of creatures, during this time of the Passion,
was enshrined in its highest essence in the magnanimous soul of the Mother of wisdom,
She alone had the most proper conception and correct judgment of the suffering and
Death of God for men. Without for a moment failing in the attention necessary to exterior
actions, her wisdom penetrated all the mysteries of the Redemption and the manner in
which it was to be accomplished through the ignorance of the very men who were to be
redeemed. She entered into the deepest consideration of the dignity of the One, who was
suffering, of what He was suffering, from and for whom He was suffering. Of the dignity
of the person of Christ our Redeemer, uniting within Himself the divine and the human
natures, of their perfections and attributes, the most blessed Mary alone possessed the
highest and intuitive knowledge outside of the Lord himself. On this account She alone
among all mere creatures attached sufficient importance to the Passion and Death of her

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Son and of the true God. Of what He suffered, She was not only an eye-witness, but She
experienced it personally within Herself, occasioning the holy envy not only of men, but
of the angels themselves, who were not thus favored. But they well knew that their great
Queen and Mistress felt and suffered in soul and body the same torments and sorrows as
her most holy Son and that the holy Trinity was inexpressibly pleased with Her; and
therefore they sought to make up by their praise and worship for the pains which they
could not share. Sometimes, when the sorrowful Mother could not personally witness the
sufferings of her Son, She was made to feel in her virginal body and in her spirit the
effects of his torments before her intelligence made Her aware of them. Thus surprised
She would say: “Ah! What new martyrdom have they devised for my sweetest Lord and
Master?” And then She would receive the clearest knowledge of what the Lord was
enduring. The most loving Mother was so admirably faithful in her sufferings and in
imitating the example of Christ our God, that She never permitted Herself my easement
either of her bodily pains, such as rest, or nourishment, or sleep; nor any relaxation of the
spirit, such as any consoling thoughts or considerations, except when She was visited
from on high by divine influence. Then only would She humbly and thankfully accept
relief, in order that She might recover strength to attend still more fervently to the object
of her sorrows and to the cause of his sufferings. The same wise consideration She
applied to the malicious behavior of the Jews and their servants, to the needs of the
human race, to their threatening ruin, and to the ingratitude of men, for whom He
suffered. Thus She perfectly and intimately knew of all these things and felt it more
deeply than all the creatures.
Another hidden and astonishing miracle was wrought by the right hand of God
through the instrumentality of the blessed Mary against Lucifer and his infernal spirits. It
took place in the following manner: The dragon and his associates, though they could not
understand the humiliation of the Lord, were most attentive to all that happened in the
Passion of the Lord. Now, when He took upon Himself the Cross, all these enemies felt a
new and mysterious tremor and weakness, which caused in them great consternation and
confused distress. Conscious of these unwonted and invincible feelings the prince of
darkness feared, that in the Passion and Death of Christ our Lord some dire and
irreparable destruction of his reign was imminent. In order not to be overtaken by it in the
presence of Christ our God, the dragon resolved to retire and fly with all his followers to
the caverns of hell. But when he sought to execute this resolve, he was prevented by the
great Queen and Mistress of all creation; for the Most High, enlightening Her and
intimating to Her what She was to do, at the same time invested Her with his power. The
heavenly Mother, turning toward Lucifer and his squadrons, by her imperial command
hindered them from flying; ordering them to await and witness the Passion to the end on
mount Calvary. The demons could not resist the command of the mighty Queen; for they
recognized and felt the divine power operating in Her. Subject to her sway they followed
Christ as so many prisoners dragged along in chains to Calvary, where the eternal
wisdom had decreed to triumph over them from the throne of the Cross, as we shall see
later on. There is nothing which can exemplify the discouragement and dismay, which
from that moment began to oppress Lucifer and his demons. According to our way of
speaking, they walked along to Calvary like criminals condemned to a terrible death, and
seized by the dismay and consternation of an inevitable punishment. This punishment of
the demon was in conformity with his malicious nature and proportioned to the evil

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committed by him in introducing death and sin into the world, to remedy which, God
himself was now under going Death.
Our Savior proceeded on the way to Calvary bearing upon his shoulders,
according to the saying of Isaias, his own government and principality (Is. 9, 6), which
was none else than his Cross, from whence He was to subject and govern the world,
meriting thereby that his name should be exalted above all other names and rescuing the
human race from the tyrannical power of the demon over the sons of Adam (Col. 2, 15).
The same Isaias calls it the yoke and sceptre of the oppressor and executor, who was
imperiously exacting the tribute of the first guilt. In order to destroy this tyrant and break
the sceptre of his reign and the yoke of our servitude, Christ our Savior placed the Cross
upon his shoulders; namely, upon that place, where are borne both the yoke of slavery
and the sceptre of royal power. He wished to intimate thereby, that He despoiled the
demon of this power and transferred it to his own shoulders, in order that thenceforward
the captive children of Adam should recognize Him for their legitimate Lord and true
King. All mortals were to follow Him in the way of the Cross (Matth. 14, 24) and learn,
that by this Cross they were subjected to his power (John 12, 32) and now become his
vassals and servants, bought by his own life-blood (I Cor. 4, 20).
But alas, the pity of our most ungrateful forgetfulness! That the Jews and
ministers of the Passion should be ignorant of this mystery hidden to princes of this
world, and that they should not dare touch the Cross of the Savior, because they
considered it the wood of ignominy and shame, was their own fault and a very great one.
Yet not so great as our own, since its mystery being already revealed to us, we spend our
indignation only on the blindness of those who were persecuting our Lord and God. For,
if we blame them for being ignorant of what they ought to have known, how much should
we blame ourselves, who, knowing and confessing Christ the Redeemer, persecute and
crucify Him by our offenses (Heb. 6, 6)? O my sweetest Love, Jesus, light of my intellect
and glory of my soul! Do not, O my Lord, trust in my sluggish torpidity to follow Thee
with my Cross on thy way! Take it upon Thee to do me this favor; draw me after Thee, to
run after the fragrance of thy sweetest love (Cant. 1, 3) of thy ineffable patience, of thy
deepest humility, that I may desire for contempt and anguish, and seek after participation
in thy ignominy, insults and sorrows. Let this be my portion and my inheritance in this
mortal and oppressing life, let this be my glory and my repose; and outside of the Cross
and its ignominy, I desire not to live or be consoled or to partake of any rest or
enjoyment. As the Jews and all of that blind multitude avoided the touch of the Cross of
Him, who was so innocently sentenced to die upon it, He opened with it a passage and
cleared for Himself a way. His perfidious persecutors looked upon his glorious dishonor
as a contagion and they fled from its approach, though all the rest of the streets were full
of shouting and clamoring people, who crowded aside as the herald advanced
proclaiming the sentence.
The executioners, bare of all human compassion and kindness, dragged our Savior
Jesus along with incredible cruelty and insults. Some of them jerked Him forward by the
ropes in order to accelerate his passage, while others pulled from behind in order to retard
it. On account of this jerking and the weight of the Cross they caused Him to sway to and
fro and often to fall to the ground. By the hard knocks He thus received on the rough
stones great wounds were opened, especially on the two knees and they were widened at
each repeated fall. The heavy Cross also inflicted a wound on the shoulder on which it

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was carried. The unsteadiness caused the Cross sometimes to knock against his sacred
head, and sometimes the head against the Cross; thus the thorns of his crown penetrated
deeper and wounded the parts, which they had not yet reached. To these torments of the
body the ministers of evil added many insulting words and execrable affronts, ejecting
their impure spittle and throwing the dirt of the pavement into his face so mercilessly,
that they blinded the eyes that looked upon them with such divine mercy. Thus they of
their own account condemned themselves to the loss of the graces, with which his very
looks were fraught. By the haste with which they dragged Him along in their eagerness to
see Him die, they did not allow Him to catch his breath; for his most innocent body,
having been in so few hours overwhelmed with such a storm of torments, was so
weakened and bruised, that to all appearances He was ready to yield up life under his
pains and sorrows.
From the house of Pilate the sorrowful and stricken Mother followed with the
multitudes on the way of her divine Son, accompanied by saint John and the pious
women. As the surging crowds hindered Her from getting very near to the Lord, She
asked the eternal Father to be permitted to stand at the foot of the Cross of her blessed
Son and see Him die with her own eyes. With the divine consent She ordered her holy
angels to manage things in such a way as to make it possible for Her to execute her
wishes. The holy angels obeyed Her with great reverence; and they speedily led the
Queen through some bystreet, in order that She might meet her Son. Thus it came that
both; of Them met face to face in sweetest recognition of each; Other and in mutual
renewal of each other s interior sorrows. Yet They did not speak to one another, nor
would the fierce cruelty of the executioners have permitted such an intercourse. But the
most prudent Mother adored her divine Son and true God, laden with the Cross; and
interiorly besought Him, that, sin She could not relieve Him of the weight of the Cross
and since She was not permitted to command her holy angels to lighten it, He would
inspire these ministers of cruelty to procure some one for his assistance. This prayer was
heard by the Lord Christ; and so it happened, that Simon of Cyrene was afterwards
impressed to carry the Cross with the Lord (Matth. 27, 32). The Pharisees and the
executioners were moved to this measure, some of them out of natural compassion,
others for fear lest Christ, the Author of life, should lose his life by exhaustion before it
could be taken from Him on the Cross.
Beyond all human thought and estimation was the sorrow of the most sincere
Dove and Virgin Mother while She thus witnessed with her own eyes her Son carrying
the Cross to Mount Calvary; for She alone could fittingly know and love Him according
to his true worth. It would have been impossible for Her to live through this ordeal, if the
divine power had not strengthened Her and preserved Her life. With bitterest sorrow She
addressed the Lord and spoke to Him in her heart: “My Son and eternal God, light of my
eyes and life of my soul, receive, O Lord, the sacrifice of my not being able to relieve
Thee of the burden of the Cross and carry it myself, who am a daughter of Adam; for it is
I who should die upon it in love of Thee, as Thou now wishest to die in most ardent love
of the human race. O most loving Mediator between guilt and justice! How dost Thou
cherish mercy in the midst of so great injuries and such heinous offenses! O charity
without measure or bounds, which permits such torments and affronts in order to afford it
a wider scope for its ardor and efficacy! O infinite and sweetest love, would that the
hearts and the wills of men were all mine, so that they could give no such thankless return

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for all that Thou endurest! O who will speak to the hearts of the mortals to teach them
what they owe to Thee, since Thou hast paid so dearly for their salvation from ruin!”
Other most prudent and exalted sentiments besides these were conceived by the great
Lady, so that I cannot express them by words of mine.
As the Evangelist tells us, there were other women among the crowds, who
followed the Savior in bitter tears and lamentations (Luke 23, 27). The sweetest Jesus
turning toward them, addressed them and said: “Daughters of Jerusalem, weep not over
Me; but weep for yourselves and for your children. For behold, the days shall come,
wherein they shall say: Blessed are the barren, and the wombs that have not borne, and
the paps that have not given suck. Then shall they begin to say to the mountains: Fall
upon us, and to the hills: Cover us. For if in the green wood they do these things, what
shall be done in the dry?” By these mysterious words the Lord acknowledged the tears
shed on account of his Passion, and to a certain extent, by showing his appreciation of
them, He approved of them. In these women He wished to teach us for what purpose our
tears should be shed so that they may attain their end. These compassionate disciples of
the Lord were at that time ignorant of the true reason for their tears, since they wept over
his sufferings and injuries, and not over the cause of these sufferings; and therefore they
merited to be instructed and admonished of truth. It was as if the Savior had said to them:
Weep over your sins and over the sins of your children, and attribute what I suffer to
those sins. I suffer not for my sins, for I am guilty of none and it is not even possible that
I be guilty of any. If I approve of your compassion for Me as good and just, much more
do I desire you to weep over your sins, for which I suffer, and by this manner of weeping
you shall acquire for yourselves and your children the price of my blood and of my
Redemption, ignored by this blind people. For there shall come days, namely the days of
universal judgment and chastisement, in which those shall be held fortunate, who have
not begotten children; and the foreknown shall call upon the mountains and the hills to
shield them against my wrath. For if their sins, now only assumed by Me, have such
effects on me, who am innocent, what horrible punishments will they draw upon those,
who are so barren and without any fruits of grace and merits?
As a reward for their tears and their compassion these women were enlightened so
as to understand this doctrine. In fulfillment of the prayerful wish of the blessed Mother
the pharisees and ministers were inspired with the resolve to engage some man to help
Jesus our Savior in carrying the Cross to mount Calvary. At this juncture, Simon, of
Cyrene, the father of the disciples Alexander and Rufus (Mark 15, 21), happened to come
along. He was called by this name because he was a native of Cyrene, a city of Lybia,
and had come to Jerusalem. This Simon was now forced by the Jews to carry the Cross a
part of the way. They themselves would not touch it, yea would not even come near it, as
being the instrument of punishment for One whom they held to be a notorious malefactor.
By this pretended caution and avoidance of his Cross they sought to impress the people
with a horror for Jesus. The Cyrenean took hold of the Cross and Jesus was made to
follow between the two thieves, in order that all might believe Him to be a criminal and
malefactor like to them. The Virgin Mother walked very closely behind Jesus, as She had
desired and asked from the eternal Father. To his divine will She so conformed Herself in
all the labors and torments of her Son that, witnessing with her own eyes and partaking of
all the sufferings of her Son in her blessed soul and in her body, She never allowed any
sentiment or wish to arise interiorly or exteriorly, which could be interpreted as regret for

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the sacrifice She had made in offering her Son for the death of the Cross and its
sufferings. Her charity and love of men, and her grace and holiness, were so great, that
She vanquished all these movements of her human nature.

INSTRUCTION WHICH THE GREAT QUEEN AND LADY GAVE ME.

I desire that the fruit of the obedience with which thou writest the history of my
life shall be, that thou become a true disciple of my most holy Son and of myself. The
main purpose of the exalted and venerable mysteries, which are made known to thee, and
of the teachings, which I so often repeat to thee, is that thou deny and strip thyself,
estranging thy heart from all affection to creatures, neither wishing to possess them nor
accept them for other uses. By this precaution thou wilt overcome the impediments,
which the devils seek to place in the way of the dangerous softness of thy nature. I who
know thee, thus advise and lead thee by the way of instruction and correction as thy
Mother and Instructress. By the divine teaching thou knowest the mysteries of the
Passion and Death of Christ and the one true way of life, which is the Cross; and thou
knowest that not all who are called, are chosen. Many there are who wish to follow Christ
and very few who truly dispose themselves to imitate Him; for as soon as they feel the
sufferings of the Cross they cast it aside. Laborious exertions are very painful and averse
to human nature according to the flesh; and the fruits of the spirit are more hidden and
few guide themselves by the light. On this account there are so many among mortals,
who, forgetful of the eternal truths, seek the flesh and the continual indulgence of its
pleasures. They ardently seek honors and fly from injuries: they strive after riches, and
contemn poverty; they long after pleasure and dread mortification. All these are enemies
of the Cross of Christ (Phil. 3, 18), and with dreadful aversion they fly from it, deeming it
sheer ignominy, just like those who crucified Christ, the Lord.
Another deceit has spread through the world:
many imagine that they are following Christ their Master, though they neither suffer
affliction nor engage in any exertion or labor. They are content with avoiding boldness in
committing sins, and place all their perfection in a certain prudence or hollow self-love,
which prevents them from denying anything to their will and from practicing any virtues
at the cost of their flesh. They would easily escape this deception, if they would consider
that my Son was not only the Redeemer, but their Teacher; and that He left in this world
the treasures of his Redemption not only as a remedy against its eternal ruin, but as a
necessary medicine for the sickness of sin in human nature. No one knew so much as my
Son and Lord; no one could better understand the quality of love than the divine Lord,
who was and is wisdom and charity itself; and no one was more able to fulfill all his
wishes (I John 4, 16). Nevertheless, although He well could do it, He chose not a life of
softness and ease for the flesh, but one full of labors and pains; for He judged his
instructions to be incomplete and insufficient to redeem man, if He failed to teach them
how to overcome the demon, the flesh and their own self. He wished to inculcate, that
this magnificent victory is gained by the Cross, by labors, penances, mortifications and
the acceptance of contempt: all of which are the trade-marks and evidences of true love
and the special watchwords of the predestined.
Thou, my daughter, knowest the value of the holy Cross and the honor which it
confers upon ignominies and tribulations; do thou embrace the Cross and bear it with joy
in imitation of my Son and thy Master (Matth. 16, 24). In this mortal life let thy glory be

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in tribulations, persecutions (Rom. 5, 3), contempt, infirmities, poverty, humiliation and
in whatever is painful and averse to mortal flesh. And in order that in all thy exercises
thou mayest imitate me and give me pleasure, I wish that thou seek no rest or consolation
in any earthly thing. Thou must not dwell in thy thoughts upon what thou bearest, nor
seek to relieve thyself by enlisting the compassion of others. Much less must thou make
much of, or try to impress others with the recital of the persecutions or molestations of
creatures, nor should it ever be heard from thy lips, how much thou endurest, nor shouldst
thou compare thy sufferings with those of others. I do not wish to say, that it is a sin to
accept of some reasonable and moderate alleviation, or to mention thy afflictions. But in
thee, my dearest, much alleviation, if not a sin, would be an infidelity to thy Spouse and
Lord; for He has put thee personally under more obligation than many generations of men
and thy response in suffering and love will be defective and wanting, if it is not complete
and loyal in all respects. So faithful does the Lord wish thy correspondence to be, that
thou must allow thy weak nature not even one sigh for mere natural relief and
consolation. If love alone impels thee, thou wilt allow thyself to be carried along by its
sweet force and rest in it alone; and the love of the Cross would immediately dispense
with such natural relief, in the same way as thou knowest I have done in my total self-
sacrifice. Let this be to thee a general rule: that all human consolation is an imperfection
and a danger, and that thou shouldst welcome only that, which the Most High sends to
thee Himself or through his holy angels. And even these favors of the divine right hand
thou must accept only in so far as they strengthen thee to suffer more constantly and to
with draw thee from all that ministers to the senses.

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 THE FIFTH SORROWFUL MYSTERY:
THE CRUCIFIXION AND DEATH OF OUR LORD

HOW OUR SAVIOR JESUS WAS CRUCIFIED ON MOUNT CALVARY;

THE SEVEN WORDS SPOKEN BY HIM ON THE CROSS AND THE
ATTENDANCE OF HIS SORROW FUL MOTHER AT HIS SUFFERINGS.
Our Savior then, the new and true Isaac, the Son of the eternal Father, reached the
mountain of sacrifice, which is the same one to which his prototype and figure, Isaac, was
brought by the patriarch Abraham (Gen. 22, 9). Upon the most innocent Lamb of God
was to be executed the rigor of the sentence, which had been suspended in favor of the
son of the Patriarch. Mount Calvary was held to be a place of defilement and ignominy,
as being reserved for the chastisement of condemned criminals, whose cadavers spread
around it their stench and attached to it a still more evil fame. Our most loving Jesus
arrived at its summit so worn out, wounded, torn and disfigured, that He seemed
altogether transformed into an object of pain and sorrows. The power of the Divinity,
which deified his most holy humanity by its hypostatical union, helped Him, not to
lighten his pains, but to strengthen Him against death; so that, still retaining life until
death should be permitted to take it away on the Cross, He might satiate his love to the
fullest extent. The sorrowful and afflicted Mother, in the bitterness of her soul, also
arrived at the summit of the mount and remained very close to her divine Son; but in the
sorrows of her soul She was as it were beside Herself, being entirely transformed by her
love and by the pains which She saw Jesus suffer. Near her were saint John and the three
Marys; for they alone, through her intercession and the favor of the eternal Father, had
obtained the privilege of remaining so constantly near to the Savior and to his Cross.

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 When the most prudent Mother perceived that now the mysteries of the
Redemption were to be fulfilled and that the executioners were about to strip Jesus of his
clothes for crucifixion, She turned in spirit to the eternal Father and prayed as follows:
“My Lord and eternal God, Thou art the Father of thy Onlybegotten Son. By eternal
generation He is engendered, God of the true God, namely Thyself, and as man He was
born of my womb and received from me this human nature, in which He now suffers. I
have nursed and sustained Him at my own breast; and as the best of sons that ever can be
born of any creature, I love Him with maternal love. As his Mother I have a natural right
in the Person of his most holy humanity and thy Providence will never infringe upon any
rights held by thy creatures. This right of a Mother then, I now yield to Thee and once
more place in thy hands thy and my Son as a sacrifice for the Redemption of man.
Accept, my Lord, this pleasing offering, since this is more than I can ever offer by
submitting my own self as a victim or to suffering. This sacrifice is greater, not only be
cause my Son is the true God and of thy own substance, but because this sacrifice costs
me a much greater sorrow and pain. For if the lots were changed and I should be
permitted to die in order to preserve his most holy life, I would consider it a great relief
and the fulfillment of my dearest wishes.” The eternal Father received this prayer of the
exalted Queen with ineffable pleasure and complacency. The patriarch Abraham was
permitted to go no further than to prefigure and attempt the sacrifice of a son, because the
real execution of such a sacrifice God reserved to Himself and to his Onlybegotten. Nor
was Sara, the mother of Isaac, informed of the mystical ceremony, this being prevented
not only by the promptness of Abraham s obedience, but also because he mistrusted, lest
the maternal love of Sara, though she was a just and holy woman, should impel her to
prevent the execution of the divine command. But not so was it with most holy Mary, to
whom the eternal Father could fearlessly manifest his unchangeable will in order that She
might, as far as her powers were concerned, unite with Him in the sacrifice of his
Onlybegotten.
The invincible Mother finished her prayer and She perceived that the impious
ministers were preparing to give to the Lord the drink of wine, myrrh and gall, of which
saint Matthew and saint Mark speak (Matth. 27, 34; Mark 15, 23). Taking occasion from
the words of Solomon: Give strong drink to the sorrowful and wine to those that suffer
bitterness of heart, the Jews were accustomed to give to those about to be executed a
drink of strong and aromatic wine in order to raise their vital spirits and to help them to
bear their torments with greater fortitude. This custom they now perverted in order to
augment the sufferings of the Savior (Prov. 3, 6). The drink, which was intended to assist
and strengthen other criminals, by the perfidy of the Jews was now mixed with gall, so
that it should have no other effect than to torment his sense of taste by its bitterness. The
blessed Mother was aware of their intentions and in her maternal tenderness and
compassion asked the Lord not to drink of it. Jesus in deference to the petition of his
Mother, without rejecting entirely this new suffering, tasted of the mixture, but would not
drink it entirely (Matth. 27, 34).
It was already the sixth hour, which corresponds to our noontime, and the
executioners, intending to crucify the Savior naked, despoiled Him of the seamless tunic
and of his garments. As the tunic was large and without opening in front, they pulled it
over the head of Jesus without taking off the crown of thorns; but on account of the
rudeness with which they proceeded, they inhumanly tore off the crown with the tunic.

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Thus they opened anew all the wounds of his head, and in some of them remained the
thorns, which, in spite of their being so hard and sharp, were wrenched off by the
violence with which the executioners despoiled Him of his tunic and, with it, of the
crown. With heartless cruelty they again forced it down upon his sacred head, opening up
wounds upon wounds. By the rude tearing off of the tunic were renewed also the wounds
of his whole body, since the tunic had dried into the open places and its removal was, as
David says, adding new pains to his wounds (Ps. 68, 27). Four times during the Passion
did they despoil Jesus of his garments and again vest Him. The first time in order to
scourge Him at the pillar; the second time in order to clothe Him in the mock purple; the
third, when they took this off in order to clothe Him in his tunic; the fourth, when they
finally took away his clothes. This last was the most painful, because his wounds were
more numerous, his holy humanity was much weakened, and there was less shelter
against the sharp wind on mount Calvary; for also this element was permitted to increase
the sufferings of his death-struggle by sending its cold blasts across the mount. To all
these sufferings was added the confusion of being bereft of his garments in the presence
of his most blessed Mother, of her pious companions, and in full sight of the multitudes
gathered around. By his divine power He, however, reserved for Himself the nether
garment which his Mother had wound around his loins in Egypt; for neither at the
scourging, nor at the crucifixion could the executioners remove it, and He was laid in the
sepulchre still covered with this cloth. That this really happened, has been revealed to me
many times. Certainly, He desired to die in the greatest poverty and to take with Him
nothing of all that He created and possessed in this world. He would gladly have died
entirely despoiled and bereft of even this covering, if it had not been for the desires and
the prayers of his blessed Mother, to which Christ wished to yield. On her account He
substituted this most perfect obedience of a Son toward his Mother for extreme poverty at
his Death. The holy Cross was lying on the ground and the executioners were busy
making the necessary preparations for crucifying Him and the two thieves. In the
meanwhile our Redeemer and Master prayed to the Father in the following terms:
“Eternal Father and my Lord God, to the incomprehensible Majesty of thy
infinite goodness and justice I offer my entire humanity and all that according to thy will
it has accomplished in descending from thy bosom to assume passible and mortal flesh
for the Redemption of men, my brethren. I offer Thee, Lord, with Myself, also my most
loving Mother, her love, her most perfect works, her sorrows, her sufferings, her anxious
and prudent solicitude in serving Me, imitating Me and accompanying Me unto death. I
offer Thee the little flock of my Apostles, the holy Church and congregation of the
faithful, such as it is now and as it shall be to the end of the world; and with it I offer to
Thee all the mortal children of Adam. All this I place in thy hands as the true and
almighty Lord and God. As far as my wishes are concerned, I suffer and die for all, and I
desire that all shall be saved, under the condition that all follow Me and profit of my
Redemption. Thus may they pass from the slavery of the devil to be thy children, my
brethren and co-heirs of the grace merited by Me. Especially, O my Lord, do I offer to
Thee the poor, the despised and afflicted, who are my friends and who follow Me on the
way to the Cross. I desire that the just and the predestined be written in thy eternal
memory. I beseech Thee, my Father, to withhold thy chastisement and not to raise the
scourge of thy justice over men; let them not be punished as they merit for their sins. Be
Thou from now on their Father as Thou art mine. I beseech Thee also, that they may be

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helped to ponder upon my Death in pious affection and be enlightened from above; and I
pray for those who are persecuting Me, in order that they may be converted to the truth.
Above all do I ask Thee for the exaltation of thy in effable and most holy name.”
This prayer and supplication of our Savior Jesus were known to the most blessed
Mother, and She imitated Him and made the same petitions to the eternal Father in as far
as She was concerned. The most prudent Virgin never forgot or disregarded the first word
which She had heard from the mouth of her divine Son as an infant: “Become like unto
Me, my Beloved.” His promise, that in return for the new human existence which She
had given Him in her virginal womb, He would, by his almighty power, give Her a new
existence of divine and eminent grace above all other creatures, was continually fulfilled.
To this favor was due also her deep science and enlightenment concerning all the
operations of the sacred humanity of her Son, none of which ever escaped her knowledge
and attention. Whatever She thus perceived She imitated; so that She was always anxious
to study and penetrate them with deep understanding, to put them promptly into action,
and to practice them courageously and zealously during all her life. In this neither sorrow
could disturb Her, nor anguish hinder Her, nor persecution detain Her, nor the bitterness
of her suffering weaken Her. If the great Queen had assisted at the Passion with the same
sentiments as the rest of the just, it would indeed have been admirable; but not so
admirable as the way in which She suffered. She was singular and extraordinary in all her
sufferings; for, as I have said above, She felt in her own virginal body all the torments of
Christ our Lord, both interior and exterior. On account of this conformity we can say, that
also the heavenly Mother was scourged, crowned, spit upon, buffeted, laden with the
Cross and nailed upon it; for She felt these pains and all the rest in her purest body.
Although She felt them in a different manner, yet She felt them with such conformity that
the Mother was altogether a faithful likeness of her Son. Besides the greatness of her
dignity, which in most holy Mary must, on this account, have corresponded in the highest
possible degree with that of Christ, there was concealed therein another mystery. This
was, that the desire of Christ to see his exalted love and benignity as exhibited in his
Passion copied in all its magnitude in a mere creature, was fulfilled in Her, and no one
possessed a greater right to this favor than his own Mother.
In order to find the places for the auger-holes on the Cross, the executioners
haughtily commanded the Creator of the universe, (O dreadful temerity!), to stretch
Himself out upon it. The Teacher of humility obeyed without hesitation. But they,
following their inhuman instinct of cruelty, marked the places for the holes, not according
to the size of his body, but larger, having in mind a new torture for their Victim. This
inhuman intent was known to the Mother of light, and the knowledge of it was one of the
greatest afflictions of her chastest heart during the whole Passion. She saw through the
intentions of these ministers of sin and She anticipated the torments to be endured by her
beloved Son when his limbs should be wrenched from their sockets in being nailed to the
Cross. But She could not do anything to prevent it, as it was the will of the Lord to suffer
these pains for men. When He rose from the Cross, and they set about boring the holes,
the great Lady approached and took hold of one of his hands, adoring Him and kissing it
with greatest reverence. The executioners allowed this because they thought that the sight
of his Mother would cause so much the greater affliction to the Lord; for they wished to
spare Him no sorrow they could cause Him. But they were ignorant of the hidden
mysteries; for the Lord during his Passion had no greater source of consolation and

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interior joy than to see in the soul of his most blessed Mother, the beautiful likeness of
Himself and the full fruits of his Passion and Death. This joy, to a certain extent,
comforted Christ our Lord also in that hour.
Having bored the three holes into the Cross, the executioners again commanded
Christ the Lord to stretch Himself out upon it in order to be nailed to it. The supreme and
almighty King, as the Author of patience, obeyed, and at the will of the hangmen, placed
Himself with outstretched arms upon the blessed wood. The Lord was so weakened,
disfigured and exhausted, that if the ferocious cruelty of those men had left the least room
for natural reason and kindness, they could not have brought themselves to inflict further
torments upon the innocent and meek Lamb, humbly suffering such nameless sorrows
and pains. But not so with them; for the judges and their executioners (O terrible and
most hidden judgments of the Lord!) were transformed in their malice and deathly hatred
into demons, void of the feelings of sensible and earthly men and urged on only by
diabolical wrath and fury.
Presently one of the executioners seized the hand of Jesus our Savior and placed it
upon the auger-hole, while another hammered a large and rough nail through the palm.
The veins and sinews were torn, and the bones of the sacred hand, which made the
heavens and all that exists, were forced apart. When they stretched out the other hand,
they found that it did not reach up to the auger-hole; for the sinews of the other arm had
been shortened and the executioners had maliciously set the holes too far apart, as I have
mentioned above. In order to overcome the difficulty, they took the chain, with which the
Savior had been bound in the garden, and looping one end through a ring around his
wrist, they, with unheard of cruelty, pulled the hand over the hole and fastened it with
another nail. Thereupon they seized his feet, and placing them one above the other, they
tied the same chain around both and stretched them with barbarous ferocity down to the
third hole. Then they drove through both feet a large nail into the Cross. Thus the sacred
body, in which dwelled the Divinity, was nailed motionless to the holy Cross, and the
handiwork of his deified members, formed by the Holy Ghost, was so stretched and torn
asunder, that the bones of his body, dislocated and forced from their natural position,
could all be counted. The bones of his breast, of his shoulders and arms, and of his whole
body yielded to the cruel violence and were torn from their sinews.
It is impossible for human tongue or words of mouth to describe the torments of
our Savior Jesus and what He suffered on this occasion. On the last day alone more will
be known, in order that his cause may be justified before sinners and the praise and
exaltation of the saints may be so much the greater. But at present, while our faith in this
truth gives us occasion and obliges us to apply our reason (if such we possess), I ask,
implore and beseech the children of the holy Church, each one for Himself, to study this
most venerable sacrament. Let us contemplate it and weigh it with all its circumstances,
and we shall find powerful motives to abhor and firmly resolve to avoid sin, as the cause
of all this suffering to the Author of life. Let us contemplate and look upon his Virgin
Mother, so afflicted in spirit and overwhelmed by the torments of her purest body, in
order that through this gate of light we may enter to see the Sun that illumines our heart.
O Mistress and Queen of virtues! O true Mother of the immortal King of ages become
man! It is true, O my Lady, that the hardness of our ungrateful hearts makes us very unfit
and unworthy of suffering thy pains and those of thy most holy Son our Lord; but through
thy clemency make us partakers of this favor, which we do not deserve. Purify and free

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us from this deadening lukewarmness and gross neglect. If we are the cause of these
sufferings, what propriety or what justice can there be in visiting them only on Thee and
on thy Beloved? Let the chalice pass from the lips of the Innocent, in order that it may be
tasted by the guilty who deserve it. But alas! Where is our good sense? Where wisdom
and knowledge? Where is the light of our eyes? Who has so entirely deprived us of our
understanding? Who has robbed us of our human and sensible hearts? If I, O Lord, had
not received from Thee this being according to thy image and likeness; if Thou hadst not
given me life and motion; if all the elements and creatures, formed by thy hand for my
service (Eccli. 39, 30), were not giving me continual notice of thy immense love: at least
thy being nailed so outrageously to the Cross, and all thy torments and sorrows for my
salvation, should have sufficed to draw me to Thee with the bonds of compassion and
gratitude, of love and confidence in thy ineffable kindness. But if so many voices cannot
awaken me, if such love does not enkindle mine, if thy Passion and Death do not move
me, if such great benefits cannot oblige me, what end shall I expect as the result of my
foolishness?
After the Savior was nailed to the Cross, the executioners judged it necessary to
bend the points of the nails which projected through the back of the wood, in order that
they might not be loosened and drawn out by the weight of the body. For this purpose
they raised up the Cross in order to turn, it over, so that the body of the Lord would rest
face downward upon the ground with the weight of the Cross upon Him. This new cruelty
appalled all the bystanders and a shout of pity arose in the crowd. But the sorrowful and
compassionate Mother intervened by her prayers, and asked the eternal Father not to
permit this boundless, outrage to happen in the way the executioners had intended. She
commanded her holy angels to come to the assistance of their Creator. When, therefore,
the executioners raised up the Cross to let it fall, with the crucified Lord face downward
upon the ground, the holy angels supported Him and the Cross above the stony and fetid
ground, so that his divine countenance did not come in contact with the rocks and
pebbles. Thus altogether ignorant of the miracle the executioners bent over the points of
the nails; for the sacred body was so near to the ground and the Cross was so firmly held
by the angels, that the Jews thought it rested upon the hard rock.
Then they dragged the lower end of the Cross with the crucified God near to the
hole, wherein it was to be planted. Some of them getting under the upper part of the
Cross with their shoulders, others pushing upward with their halberds and lances, they
raised the Savior on his Cross and fastened its foot in the hole they had drilled into the
ground. Thus our true life and salvation now hung in the air upon the sacred wood in full
view of the innumerable multitudes of different nations and countries. I must not omit
mentioning another barbarity inflicted upon the Lord as they raised Him: for some of
them placed the sharp points of their lances and halberds to his body and fearfully
lacerating Him under the armpits in helping to push the Cross into position. At this
spectacle new cries of protest arose with still more vehemence and confusion from the
multitude of people. The Jews blasphemed, the kind-hearted lamented, the strangers were
astounded, some of them called the attention of the bystanders to the proceedings, others
turned away their heads in horror and pity ; others took to themselves a warning from this
spectacle of suffering, and still others proclaimed Him a just Man. All these different
sentiments were like arrows piercing the heart of the afflicted Mother. The sacred body
now shed much blood from the nail wounds, which, by its weight and the shock of the

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Cross falling into the hole, had widened. They were the fountains, now opened up, to
which Isaias invites us to hasten with joy to quench our thirst and wash off the stains of
our sins (Is. 12, 3). No one shall be excused who does not quickly approach to drink of
them; since the waters are sold without exchange of silver or gold, and they are given
freely to those who will but receive them ( Is. 54, 1 ).
Then they crucified also the two thieves and planted their crosses to the right and
the left of the Savior; for thereby they wished to indicate that He deserved the most
conspicuous place as being the greatest malefactor. The pharisees and priests, forgetting
the two thieves, turned all the venom of their fury against the sinless and holy One by
nature. Wagging their heads in scorn and mockery (Matth. 27, 39) they threw stones and
dirt at the Cross of the Lord and his royal Person, saying: “Ah Thou, who destroyest the
temple and in three days rebuildest it, save now Thyself; others He has made whole,
Himself He cannot save; if this be the Son of God let Him descend from the Cross, and
we will believe in Him” (Matth. 27, 42). The two thieves in the beginning also mocked
the Lord and said: “If Thou art the Son of God, save Thyself and us.” These blasphemies
of the two thieves caused special sorrow to our Lord, since they were so near to death and
were losing the fruit of their death-pains, by which they could have satisfied in part for
their justly punished crimes. Soon after, however, one of them availed himself of the
greatest opportunity that a sinner ever had in this world, and was converted from his sins.
When the great Queen of the angels, most holy Mary, perceived that the Jews in
their perfidy and obstinate envy vied in dishonoring Him, in blaspheming Him as the
most wicked of men and in desiring to blot out his name from the land of the living, as
Jeremias had prophesied (Jer. 11, 19), She was inflamed with a new zeal for the honor of
her Son and true God. Prostrate before the person of the Crucified, and adoring Him, She
besought the eternal Father to see to the honor of his Onlybegotten and manifest it by
such evident signs that the perfidy of the Jews might be confounded and their malice
frustrated of its intent. Having presented this petition to the Father, She, with the zeal and
authority of the Queen of the universe, addressed all the irrational creatures and said:
“Insensible creatures, created by the hand of the Almighty, do you manifest your
compassion, which in deadly foolishness is denied to Him by men capable of reason. Ye
heavens, thou sun, moon and ye stars and planets, stop in your course and suspend your
activity in regard to mortals. Ye elements, change your condition, earth lose thy stability,
let your rocks and cliffs be rent. Ye sepulchres and monuments of the dead, open and
send forth your contents for the confusion of the living. Thou mystical and figurative veil
of the temple, divide into two parts and by thy separation threaten the unbelievers with
chastisement, give witness to the truth and to the glory of their Creator and Redeemer,
which they are trying to obscure.”
In virtue of this prayer and of the commands of Mary, the Mother of the
Crucified, the Omnipotence of God had provided for all that was to happen at the death
of his Onlybegotten. The Lord enlightened and moved the hearts of many of the
bystanders at the time of these happenings on earth, and even before that time, in order
that they might confess Jesus crucified as holy, just and as the true Son of God. This
happened, for instance, with the centurion and many others mentioned in the Gospels,
who went away from Calvary striking their breasts in sorrow. Among them were not only
those who previously had heard and believed his doctrine, but also a great number of
such as had never seen Him or witnessed his miracles. For the same reason Pilate was

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also inspired not to change the title of the Cross which they had placed over the head of
the Savior in Hebrew, Greek and Latin. For when the Jews protested and asked Him not
to write: Jesus of Nazareth, King of the Jews; but: This one says, He is King of the Jews;
Pilate answered: What is written, is written, and I do not wish it to be changed. All the
inanimate creatures, by divine will, obeyed the command of the most holy Mary. From
the noon hour until three o clock in the afternoon, which was called the ninth hour, when
the Lord expired, they exhibited the great disturbances and changes mentioned in the
Gospels. The sun hid its light, the planets showed great alterations, the earth quaked,
many mountains were rent; the rocks shook one against the other, the graves opened and
sent forth some of the dead alive. The changes in the elements and in the whole universe
were so notable and extraordinary that they were evident on the whole earth. All the Jews
of Jerusalem were dismayed and astonished; although their outrageous perfidy and
malice made them unworthy of the truth and hindered them from accepting what all the
insensible creatures preached to them.
The soldiers who had crucified Jesus our Savior, according to a custom permitting
the executioners to take possession of the property of those whom they executed, now
proceeded to divide the garments of the innocent Lamb. The cloak or outside mantle,
which by divine disposition they had brought to mount Calvary and which was the one
Christ had laid aside at the washing of the feet, they divided among themselves, cutting it
into four parts (John 19, 23). But the seamless tunic, by a mysterious decree of
Providence, they did not divide, but they drew lots and assigned it entirely to the one who
drew the lot for it; thus fulfilling the prophecy in the twenty-first Psalm. The mysterious
signification of the undivided tunic is variously explained by the saints and doctors; one
of these explanations being, that though the Jews lacerated and tore with wounds the
sacred humanity of Christ our Lord, yet they could not touch or injure the Divinity which
was enclosed in the sacred humanity; and whoever should draw the lot of justification by
partaking of his Divinity, should thenceforward possess and enjoy it entirely.
As the wood of the Cross was the throne of his majesty and the chair of the
doctrine of life, and as He was now raised upon it, confirming his doctrine by his
example, Christ now uttered those words of highest charity and perfection: “Father,
forgive them, for they know not what they do!” (Luke 23, 34.) This principle of charity
and fraternal love the divine Teacher hath appropriated to Himself and proclaimed by his
own lips (John 15, 12; Matth. 15, 44). He now confirmed and executed it upon the Cross,
not only pardoning and loving his enemies, but excusing those under the plea of
ignorance whose malice had reached the highest point possible to men in persecuting,
blaspheming and crucifying their God and Redeemer. Such was the difference between
the behavior of ungrateful men favored with so great enlightenment, instruction and
blessing; and the behavior of Jesus in his most burning charity while suffering the crown
of thorns, the nails, and the Cross and unheard of blasphemy at the hands of men. O
incomprehensible love! O ineffable sweetness! O patience inconceivable to man,
admirable to the angels and fearful to the devils! One of the two thieves, called Dismas
became aware of some of the mysteries. Being assisted it the same time by the prayers
and intercession of most holy Mary, he was interiorly enlightened concerning his Rescuer
and Master by the first word on the Cross. Moved by true sorrow and contrition for his
sins, he turned to his companion and said: “Neither dost thou fear God, seeing that thou
art under the same condemnation? And we indeed justly, for we receive the due reward of

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our deeds; but this Man hath done no evil.” And thereupon speaking to Jesus, he said:
“Lord, remember me when Thou shalt come into thy kingdom!” (Luke 23, 40.)
In this happiest of thieves, in the centurion, and in the others who confessed Jesus
Christ on the Cross, began to appear the results of the Redemption. But the one most
favored was this Dismas, who merited to hear the second word of the Savior on the
Cross: “Amen, I say to thee, this day shalt thou be with Me in Paradise.” O fortunate
thief, who, of all others, heard those words so much desired by all the saints and just of
the earth! Such a word the ancient Patriarchs and Prophets did not hear; they had judged
themselves very happy to be allowed to descend into limbo and wait through the long
ages for paradise, which thou, in changing so happily thy condition, didst acquire in one
moment. Thou hast now ceased to rob earthly possessions of thy neighbor, and
immediately snatchest heaven from the hands of thy Master. Thou seizest it in justice and
He yields it to thee in grace, since thou wast the last disciple of his doctrine on earth and
the most alert of all in practicing it after having heard it from his mouth. Thou hast
lovingly corrected thy brother, confessed thy Creator, reprehended those who blasphemed
Him, imitated Him in patient suffering, asked Him humbly as thy Redeemer not to forget
thy miseries; and He, as thy Exalter, has at once fulfilled thy desires without delaying the
guerdon merited for thee and all the mortals.
Having thus justified the good thief, Jesus turned his loving gaze upon his
afflicted Mother, who with saint John was standing at the foot of the Cross. Speaking to
both, he first addressed his Mother, saying: “Woman, behold thy son!” and then to the
Apostle: “Behold thy Mother!” (John 19, 26.) The Lord called Her Woman and not
Mother, because this name of Mother had in it something of sweetness and consolation,
the very pronouncing of which would have been a sensible relief. During his Passion He
would admit of no exterior consolation, having renounced for that time all exterior
alleviation and easement, as I have mentioned above. By this word “woman”, he tacitly
and by implication wished to say: Woman blessed among all women, the most prudent
among all the daughters of Adam, Woman, strong and constant, unconquered by any fault
of thy own, unfailing in my service and most faithful in thy love toward Me, which even
the mighty waters of my Passion could not extinguish or resist (Cant. 8, 7), I am going to
my Father and cannot accompany Thee further; my beloved disciple will attend upon
Thee and serve Thee as his Mother, and he will be thy son. All this the heavenly Queen
understood. The holy Apostle on his part received Her as his own from that hour on; for
he was enlightened anew in order to understand and appreciate the greatest treasure of the
Divinity in the whole creation next to the humanity of Christ our Savior. In this light He
reverenced and served Her for the rest of her life, as I will relate farther on. Our Lady
also accepted him as her son in humble subjection and obedience. Always practicing the
highest possible perfection and holiness without failing on any occasion, and not
permitting even the immensity of her present suffering to weigh down her magnanimous
and most prudent heart, She promised then and there that She would show him this
obedience during her whole life.
Already the ninth hour of the day was approaching, although the darkness and
confusion of nature made it appear to be rather a chaotic night. Our Savior spoke the
fourth word from the Cross in a loud and strong voice, so that all the bystanders could
hear it: “My God, my God, why hast thou forsaken Me?” (Matth. 27, 46.) Although the
Lord had uttered these words in his own Hebrew language, they were not understood by

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all. Since they began with: “Eli, eli,” some of them thought He was calling upon Elias,
and a number of them mocked Him saying: “Let us see whether Elias shall come to free
Him from our hands?” But the mystery concealed beneath these words was just as
profound as it was unintelligible to the Jews and gentiles; and they have been interpreted
in many ways by the doctors of the Church. I shall give the interpretation which has been
manifested to me. The dereliction of which Christ speaks, was not one in which the
Divinity separated from the humanity, dissolving the hypostatic union, nor including a
cessation of the beatific vision in his soul ; for both of these He enjoyed from the first
moment of his conception by the Holy Ghost in the virginal womb and could never lose.
But certainly the sacred humanity was in so far forsaken by the Divinity as it did not
ward off death or the most bitter sorrows of his Passion; though, on the other hand, the
eternal Father did not forsake Him entirely, since He showed his concern by causing the
changes in the visible creation in order to give witness for his honor at his Death. Christ
our Savior intimated quite a different dereliction by these words of complaint, one which
originated from his immense love for men; namely, from his love of the foreknown as
lost and the reprobate, which during his last hour caused in Him the same anguish as it
did during his prayer in the garden. He grieved that his copious and superabundant
Redemption, offered for the whole human race, should not be efficacious in the reprobate
and that He should find Him self deprived of them in the eternal happiness, for which He
had created and redeemed them. As this was to happen in consequence of the decree of
his Father s eternal will, He lovingly and sorrowfully complained of it in the words: “My
God, my God, why hast Thou forsaken Me?” that is, in so far as God deprived Him of the
salvation of the reprobate.
In confirmation of this sorrow the Lord added: “I thirst!” The sufferings of the
Lord and his anguish could easily cause a natural thirst. But for Him this was not a time
to complain of this thirst or to quench it; and therefore Jesus would not have spoken of it
so near to its expiration, unless in order to give expression to a most exalted mystery. He
was thirsting to see the captive children of Adam make use of the liberty, which He
merited for them and offered to them, and which so many were abusing. He was athirst
with the anxious desire that all should correspond with Him in the faith and love due to
Him, that they profit by his merits and sufferings, accept his friendship and grace now
acquired for them, and that they should not lose the eternal happiness which He was to
leave as an inheritance to those that wished to merit and accept it. This was the thirst of
our Savior and Master; and the most blessed Mary alone understood it perfectly and
began, with ardent affection and charity, to invite and interiorly to call upon all the poor,
the afflicted, the humble, the despised and downtrodden to approach their Savior and thus
quench, at least in part, his thirst which they could not quench entirely. But the perfidious
Jews and the executioners, evidencing their unhappy hard-heartedness, fastened a sponge
soaked in gall and vinegar to a reed and mockingly raised it to his mouth, in order that He
might drink of it. Thus was fulfilled the prophecy of David: “In my thirst they gave me
vinegar to drink” (John 16, 28; Ps. 68, 22). Our most patient Savior tasted of it, partaking
of this drink in mysterious submission to the condemnation of the reprobate. But at the
instance of his blessed Mother He immediately desisted; because the Mother of grace was
to be the portal and Mediatrix of those who were to profit of the Passion and the
Redemption of mankind.

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 In connection with this same mystery the Savior then pronounced the sixth word:
“Consummatum est,” “It is consummated” (John 19, 29). Now is consummated this work
of my coming from heaven and I have obeyed the command of my eternal Father, who
sent Me to suffer and die for the salvation of mankind. Now are fulfilled the holy
Scriptures, the prophecies and figures of the old Testament, and the course of my earthly
and mortal life assumed in the womb of my Mother. Now are established on earth my
example, my doctrines, my Sacraments and my remedies for the sickness of sin. Now is
appeased the justice of my eternal Father in regard to the debt of the children of Adam.
Now is my holy Church enriched with the remedies for the sins committed by men; the
whole work of my coming into the world is perfected in so far as concerns Me, its
Restorer; the secure foundation of the triumphant Church is now laid in the Church
militant, so that nothing can overthrow or change it. These are the mysteries contained in
the few words: “Consummatum est.”
Having finished and established the work of Redemption in all its perfection, it
was becoming1 that the incarnate Word, just as He came forth from the Father to enter
mortal life (John 16, 8), should enter into immortal life of the Father through death.
Therefore Christ our Savior added the last words uttered by Him: “Father, into thy hands
I commend my spirit.” The Lord spoke these words in a loud and strong voice, so that the
bystanders heard them. In pronouncing them He raised his eyes to heaven, as one
speaking with the eternal Father, and with the last accent He gave up his spirit and
inclined his head. By the divine force of these words Lucifer with all his demons were
hurled into the deepest caverns of hell, there they lay motionless, as I shall relate in the
next chapter. The invincible Queen and Mistress of all virtues understood these mysteries
beyond the understanding of all creatures, as She was the Mother of the Savior and the
Coadjutrix of his Passion. In order that She might participate in it to the end, just as She
had felt in her own body the other torments of her Son, She now, though remaining alive,
felt and suffered the pangs and agony of his death. She did not die in reality; but this was
because God miraculously preserved her life, when according to the natural course death
should have followed. This miraculous aid was more wonderful than all the other favors
She received during the Passion. For this last pain was more intense and penetrating; and
all that the martyrs and the men sentenced to death have suffered from the beginning of
the world cannot equal what the blessed Mary suffered during the Passion. The great
Lady remained at the foot of the Cross until evening, when the sacred body (as I shall
relate) was interred. But in return for this last anguish of death, all that was still of this
mortal life in the virginal body of the purest Mother, was more than ever exalted and
spiritualized.
Of many of the sacraments and mysteries connected with the doings of Christ our
Savior on the Cross the Evangelists make no mention; and we as Catholics can only form
prudent conjectures founded upon the infallible certainty of our faith. But among those
which have been manifested to me in this history, and concerning this part of the Passion,
is a prayer, which Christ addressed to his eternal Father before speaking the seven words
on the Cross recorded by the Evangelists. I call it a prayer because it was addressed to the
Father; but in reality it was a last bequest or testament, which He made as a true and most
wise Father in order to consign his possessions to his family, that is, to the whole human
race. Even natural reason teaches us, that he who is the head of a family or the lord over
many or few possessions, would not be a prudent dispenser of his goods, and inattentive

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to his office or dignity, if at the hour of his death he would not make known his will in
regard to the disposition of his goods and his estate, in order that each one of his family
may know what belongs to him and may possess it justly and peacefully without recourse
to lawsuits. For this very reason, and in order that they may set their minds at ease in
preparation for the hour of death, men of the world make their last testaments. And even
the religious resign the things permitted them for daily use, because in that hour earthly
matters are apt to fill the mind with anxieties and prevent them from rising toward their
Creator. Although earthly things could not disturb our Savior, since He neither possessed
them, nor, if He had possessed any, could He be embarrassed by them in his infinite
power; yet it was fitting, that He should in that hour dispose of the spiritual riches and
treasures which He had amassed for mankind in the course of his pilgrimage.
Of these eternal goods the Savior made his last disposition on the Cross,
distributing them and pointing out those who should be legitimate heirs and those who
should be disinherited, and mentioning the reasons for the one as well as the other. All
this He did in conference with his eternal Father, as the supreme Lord and most just
Judge of all creatures; for in this testament are rehearsed the mysteries of the
predestination of the saints and of the reprobation of the wicked. It was a testament
hidden and sealed for mankind; only the blessed Mary understood it, because, in addition
to her being informed of the operations of the divine Soul of Christ, She was also to be
the universal Heiress of all creation. As She was the Coadjutrix of salvation, She was also
to be the testamentary Executrix. For the Son placed all things in her hands, just as the
Father had assigned the whole creation to Him. She was to execute his will and she was
to distribute all the treasures acquired and due to her Son as God on account of his
infinite merits. This understanding has been given me as part of this history for the
exaltation of our Queen and in order that sinners might approach Her as the Custodian of
all the treasures gained by her Son and our Redeemer in the sight of his eternal Father.
All help and assistance is in the hands of most holy Mary and She is to distribute it
according to her most sweet kindness and liberality.

TESTAMENT MADE BY CHRIST OUR LORD ON THE CROSS IN HIS PRAYER

TO THE ETERNAL FATHER.
When the holy wood of the Cross had been raised on mount Calvary, bearing aloft
with it the incarnate Word crucified before speaking any of the seven words, Christ
prayed interiorly to his heavenly Father and said: “My Father and eternal God, I confess
and magnify Thee from this tree of the Cross, and I offer Thee a sacrifice of praise in my
Passion and Death ; for, by the hypostatic union with the divine nature, Thou hast raised
my humanity to the highest dignity, that of Christ, the Godman, anointed with thy own
Divinity. I confess Thee on account of the plenitude of the highest possible graces and
glory, which from the first instant of my Incarnation Thou hast communicated to my
humanity, and because from all eternity up to this present hour Thou hast consigned to
me full dominion of the universe both in the order of grace and of nature. Thou hast made
Me the Lord of the heavens and of the elements (Matth. 28, 18), of the sun, the moon and
the stars; of fire and air, of the earth and the sea, of all the animate and inanimate
creatures therein; Thou hast made Me the Disposer of the seasons, of the days and nights,
with full lordship and possession according to my free will, and Thou hast set Me as the
Head, the King and Lord of all angels and men (Ephes. 1, 21), to govern and command

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them, to punish the wicked and to reward the good (John 5, 22) ; Thou hast given Me the
dominion and power of disposing all things from highest heavens to deepest abysses of
hell (Apoc. 20, 1). Thou hast placed in my hands the eternal justification of men, the
empires, kingdoms and principalities, the great and the little, the rich and the poor; and of
all that are capable of thy grace and glory, Thou hast made Me the Justifier, the
Redeemer and Glorifier, the universal Lord of all the human race, of life and death, of
the holy Church, its treasures, laws and blessings of grace: all hast Thou, my Father,
consigned to my hands, subjected to my will and my decrees, and for this I confess, exalt
and magnify thy holy name.”
“Now, at this moment, my Lord and eternal Father, when I am returning from this
world to thy right hand through this death on the Cross, by which I completed the task of
the Redemption of men assigned to Me, I desire that this same Cross shall be the tribunal
of our justice and mercy. Nailed to it, I desire to judge those for whom I give my life.
Having justified my cause, I wish to dispense the treasures of my coming into the world
and of my Passion and Death to the just and the reprobate according as each one merits
by his works of love or hatred. I have sought to gain all mortals and invited them to
partake of my friendship and grace; from the first moment of my Incarnation I have
ceaselessly labored for them; I have borne inconveniences, fatigues, insults, ignominies,
reproaches, scourges, a crown of thorns, and now suffer the bitter death of the Cross; I
have implored thy vast kindness upon all of them; I have watched in prayer, fasted and
wandered about teaching them the way of eternal life. As far as in Me lay I have sought
to secure eternal happiness for all men, just as I merited it for all, without excluding any
one. I have established and built up the law of grace and have firmly and forever
established the Church in which all human beings can be saved.”
“But in our knowledge and foresight We are aware, my God and Father, that on
account of their malice and rebellious obstinacy not all men desire to accept our eternal
salvation, nor avail themselves of Our mercy and of the way I have opened to them by
my labors, life and death; but that many will prefer to follow their sinful ways unto
perdition. Thou art just, my Lord and Father, and most equitable are thy judgments (Ps.
68, 137); and therefore it is right, since Thou hast made Me the Judge o-f the living and
the dead, of the good and the bad (Act 10, 3), that I give to the good the reward of having
served and followed Me, and to sinners the chastisement of their perverse obstinacy; that
the just should share in my goods, and the wicked be deprived of the inheritance, which
they refuse to accept. Now then, my eternal Father, in my and thy name and for thy
glorification, I make my last bequest according to my human will, which is conformable
to thy eternal and divine will. First shall be mentioned my most pure Mother, who gave
Me human existence; Her I constitute my sole and universal Heiress of all the gifts of
nature, of grace and of glory that are mine. She shall be Mistress and Possessor of them
all. The gifts of grace, of which as a mere creature She is capable, She shall actually
receive now, while those of glory I promise to confer upon Her in their time. I desire that
She shall be Mistress of angels and men, claim over them full possession and dominion
and command the service and obedience of all. The demons shall fear Her and be subject
to Her. All the irrational creatures, the heavens, the stars, the planets, the elements with
all the living beings, the birds, the fishes and the animals contained in them, shall
likewise be subject to Her and acknowledge Her as Mistress, exalting and glorifying Her
with Me. I wish also that She be the Treasurer and Dispenser of all the goods in heaven

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and on earth. Whatever She ordains and disposes in my Church for my children, the sons
of men, shall be confirmed by the three divine Persons; and whatever She shall ask for
mortals now, afterwards and forever, We shall concede according to her will and wishes.”
“To the holy angels, who have obeyed thy holy and just will, I assign as
habitation the highest heavens as their proper and eternal abode, and with it the joys of
eternal vision and fruition of our Divinity. I desire that they enjoy its everlasting
possession together with our company and friendship. I decree, that they recognize my
Mother as their legitimate Queen and Lady, that they serve Her, accompany and attend
upon Her, bear Her up in their hands in all places and times, obeying Her in all that She
wishes to ordain and command. The demons, rebellious to our perfect and holy will, I
cast out and deprive of our vision and company; again do I condemn them to our
abhorrence, to eternal loss of our friendship and glory, to privation of the vision of my
Mother, of the saints and of my friends, the just. I appoint and assign to them as their
eternal dwelling the place most remote from our royal throne, namely the infernal
caverns, the centre of the earth, deprived of light and full of the horrors of sensible
darkness (Jude 6). I decree this to be their portion and inheritance, as chosen by them in
their pride and obstinacy against the divine Being and decrees. In those eternal dungeons
of darkness they shall be tormented by everlasting and inextinguishable fire.”
“From the multitudes of men, in the fulness of my good will, I call, select and
separate all the just and the predestined, who through my grace save themselves by
imitating Me, doing my will and obeying my holy law. These, next to my most pure
Mother, I appoint as the inheritors of all my mysteries, my blessings, my sacramental
treasures, of the mysteries concealed in the holy Scriptures; of my humility, meekness of
heart; of the virtues of faith, hope, and charity; of prudence, justice, fortitude and
temperance; of my divine gifts and favors; of my Cross, labors, contempt, poverty and
nakedness. This shall be their portion and inheritance in this present and mortal life.
Since they must choose these in order to labor profitably, I assign to them the trials I have
chosen for Myself in this life, as a pledge of my friendship, in order that they may
undergo them with joy. I offer them my protection and defense, my holy inspirations, my
favors and powerful assistance, my blessings and my justification, according to each one
s disposition and degree of love. I promise to be to them a Father, a Brother and a Friend,
and they shall be my chosen and beloved children, and as such I appoint them as the
inheritors of all my merits and treasures without limitation. I desire that all who dispose
themselves, shall partake of the goods of my holy Church and of the Sacraments; that, if
they should lose my friendship, they shall be able to restore themselves and recover my
graces and blessings through my cleansing blood. For all of them shall be open the
intercession of my Mother and of the saints, and She shall recognize them as her children,
shielding them and holding them as her own. My angels shall defend them, guide them,
protect them and bear them up in their hands lest they stumble, and if they fall, they shall
help them to rise” (Ps. 90, 11, 12).
“Likewise it is my will that my just and chosen ones shall stand high above the
reprobate and the demons, that they shall be feared and obeyed by my enemies; that all
the rational and irrational creatures shall serve them; that all the influences of the
heavens, the planets and the stars shall favor them and give them life; that the earth, its
elements and animals, shall sustain them; all the creatures, that are mine and serve Me,
shall be theirs, and shall serve also them as my children and friends (I Cor. 3, 22; Wis.

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16, 24), and their blessing shall be in the dew of heaven and in the fruits of the earth
(Genes. 27, 28). I wish to hold with them my delights (Pros. 8, 31), communicate to them
my secrets, converse with them intimately and live with them in the militant Church in
the species of bread and wine, as an earnest and an infallible pledge of the eternal
happiness and glory promised to them; of it, I make them partakers and heirs, in order
that they may enjoy it with Me in heaven by perpetual right and in unfailing beatitude.”
“I consent that the foreknown and reprobate (though they were created for another
and much higher end), shall be permitted to possess as their portion and inheritance the
concupiscence of the flesh and the eyes (John 1, 2-16), pride in all its effects; that they
eat and be satisfied with the dust of the earth, namely, with riches; with the fumes and the
corruption of the flesh and its delights, and with the vanity and presumption of the world.
For such possessions have they labored, and applied all the diligence of their mind and
body; in such occupations have they consumed their powers, their gifts and blessings
bestowed upon them by Us, and they have of their own free will chosen deceit, despising
the truth I have taught them in the holy law (Rom. 2, 8). They have rejected the law
which I have written in their hearts and the one inspired by my grace; they have despised
my teachings and my blessings, and listened to my and their own enemies; they have
accepted their deceits, have loved vanity (Ps. 4, 3), wrought injustice, followed their
ambitions, sought their delight in vengeance, persecuted the poor, humiliated the just,
mocked the simple and the innocent, strove to exalt themselves and desired to be raised
above all the cedars of Lebanon in following the laws of injustice” (Ps. 36, 35).
“Since they have done all this in opposition to our divine goodness and remained
obstinate in their malice, and since they have renounced the rights of sonship merited for
them by Me, I disinherit them of my friendship and glory. Just as Abraham separated the
children of the slave, setting aside some possessions for them and reserving the principal
heritage for Isaac, the son of the freedwoman Sarah (Gen. 25, 5), thus I set aside their
claims on my inheritance by giving them the transitory goods, which they themselves
have chosen. Separating them from our company and from that of my Mother, of the
angels and saints, I condemn them to the eternal dungeons and the fire of hell in the
company of Lucifer and his demons, whom they have freely served, I deprive them
forever of all hope of relief. This is, O my Father, the sentence which I pronounce as the
Head and the Judge of men and angels (Eph. 4, 15; Col. 2, 10), and this is the testament
made at my Death, this is the effect of my Redemption, whereby each one is rewarded
with that which he has justly merited according to his works and according to thy
incomprehensible wisdom in the equity of thy strictest justice” (II Tim. 4, 8). Such was
the prayer of Christ our Savior on the Cross to his eternal Father. It was sealed and
deposited in the heart of the most holy Mary as the mysterious and sacramental
testament, in order that through her intercession and solicitous care it might at its time,
and even from that moment, be executed in the Church, just as it had before this time
been prepared and perfected by the wise providence of God, in whom all the past and the
future is always one with the present.

INSTRUCTION WHICH THE QUEEN OF HEAVEN, MARY, GAVE ME.

My daughter, seek with all the powers of thy mind during thy whole life to
remember the mysteries manifested to thee in this chapter. I, as thy Mother and thy
Instructress, shall ask the Lord by his divine power to impress in thy heart the knowledge,

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which I have vouchsafed thee, in order that it may remain fixed and ever present to thee
as long as thou livest. In virtue of this blessing keep in thy memory Christ crucified, who
is my divine Son and thy Spouse, and never forget the sufferings of the Cross and the
doctrine taught by Him upon it. This is the mirror by which thou must arrange all thy
adornments and the source from which thou art to draw thy interior beauty, like a true
daughter of the Prince (Ps. 44, 14), in order that thou mayest be prepared, proceed and
reign as the spouse of the supreme King. As this honorable title obliges thee to seek with
all thy power to imitate Him as far as is becoming thy station and possible to thee by his
grace, and as this is to be the true fruit of my doctrine, I wish that from today on thou live
crucified with Christ, entirely assimilated to thy exemplar and model and dead to this
earthly life (II Cor. 5, 15). I desire that in thee shall vanish the effects of the first sin, that
thou live only for the operations and movements of divine virtue, and that thou renounce
thy inheritance as a daughter of the first Adam, in order that in thee may bear fruit the
inheritance of the second Adam, who is Jesus Christ, thy Redeemer and Teacher.
Thy state of life must be for thee a most rigid cross on which thou must remain
crucified, and thou must not widen thy path by seeking for dispensation and weakening
interpretation of thy rules to make it easy and comfortable, but at the same time, insecure
and full of imperfections. This is the deception into which the children of Babylon and of
Adam fall, that each one according to his state seeks to find ease in the work commanded
by the law of God. They set aside the salvation of their soul in their efforts to buy heaven
very cheaply, or risk losing it by dreading the restrictions and entire subjection necessary
to observe rigorously the divine law and its precepts. Hence arises the desire to find
explanations and opinions, which smooth the paths and highways of eternal life, without
heeding the doctrine of my divine Son, that the path of life is very narrow (Matth. 7, 14).
They forget that the Lord himself has walked these narrow paths, in order that no one
might imagine he can reach eternal life over paths more spacious and comfortable to the
flesh and to the inclinations vitiated by sins. This danger is greater for ecclesiastics and
religious, who by their very state must follow the Master and must accommodate
themselves to his life of poverty and must choose for this purpose the way of the Cross.
Some of them however are apt to seek the dignities attached to the religious state for their
temporal advantage, for the increase of their own honor and praise. In order to secure it
they lighten the Cross they have promised to bear, so that they live a carnal life, little
restricted and much eased by deceptive dispensations and vain excuses. In their time they
shall recognize the truth and that saying of the Holy Ghost: Each one thinks his path
secure, but the Lord weighs in his hands the hearts of men (Prov. 21, 2).
So far from this deceit, do I wish thee to be, my daughter, that thou must live
strictly up to the most rigorous demands of thy profession; in such a way that thou canst
not stretch thyself in any way, being nailed immovably to the Cross with Christ. Thou
must set aside all temporal advantages, for the least point pertaining to the utmost
perfection of thy state. Thy right hand, my daughter, must be nailed to the Cross by
obedience, and reserve not for thyself the least movement, the least activity, or word, or
thought not controlled by this virtue. Thou must not maintain any position that is of thy
own choice, but only such as is willed by others; thou must not appear wise in thy own
conceit in anything, but ignorant and blind, in order to follow entirely the guidance of thy
superiors (Prov. 3, 7). He that promises, says the wise man (Prov. 6, 1), binds his hands,
and by his words shall he be bound and chained. Thou hast bound thy hand by the vow of

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obedience and hast thereby lost thy liberty and thy right of wishing or not wishing. Thy
left hand thou hast nailed to the Cross by the vow of poverty, depriving thee of all right to
follow any inclination toward the objects usually coveted by the eyes; for both in the use
and in the desire for such creatures thou must rigorously imitate Christ impoverished and
despoiled upon the Cross. By the third vow, that of chastity, thy feet are nailed to the
Cross, in order that all thy steps and movements may be pure, chaste and beautiful. For
this thou must not permit in thy presence the least word offensive to purity, nor, by
looking upon or touching any human creature, allow any sensual image or impression
within thee; thy eyes and all thy senses are to remain consecrated to chastity, without
making more use of them than to fix them upon Jesus crucified. The fourth vow, of
perpetual enclosure, thou wilt maintain in the bosom of my divine Son, to which I
consign thee. In order that this doctrine may appear to thee sweet, and this path less
narrow, contemplate and consider in thy heart the image of my Son and Lord full of
blood, torments, sorrows, and at last nailed to the Cross, no part of his sacred body being
exempt from wounds and excruciating pains. The Lord and I were most solicitous and
compassionate toward all the children of men; for them We suffered and endured such
bitter sorrows, in order that they might be encouraged not to refuse less severe sufferings
for their own eternal good and in return for so obliging a love. Therefore let mortals show
themselves thankful, willingly entering upon the rough and thorny path and accepting the
Cross, to bear it after Christ. Thus will they walk upon the direct path toward heaven and
gain an eternal happiness (Matth. 16, 24).

TRIUMPH OF CHRIST OUR SAVIOR OVER THE DEMON ON THE CROSS;

HIS DEATH AND THE PROPHECY OF HABBACUC; THE COUNCIL OF THE
DEMONS IN HELL.
The hidden and venerable mysteries of this chapter correspond to many others
scattered through the whole extent of this history. One of them is, that Lucifer and his
demons in the course of the life and miracles of our Savior, never could ascertain fully
whether the Lord was true God and Redeemer of the world, and consequently what was
the dignity of the most holy Mary. This was so disposed by divine Providence, in order
that the whole mystery of the Incarnation and the Redemption of the human race might
be more fittingly accomplished. Lucifer, although knowing that God was to assume
human flesh, nevertheless knew nothing of the manner and the circumstances of the
Incarnation. As he was permitted to form an opinion of this mystery in accordance with
his pride, he was full of hallucinations, sometimes believing Christ to be God on account
of his miracles, sometimes rejecting such an opinion on account of seeing Him poor,
humiliated, afflicted and fatigued. Harassed by these contradicting evidences, he
remained in doubt and continued his inquiries until the predestined hour of Christ s Death
on the Cross, where, in virtue of the Passion and Death of the sacred humanity, which he
had himself brought about, he was to be both undeceived and vanquished by the full
solution of these mysteries.
This triumph of Christ our Savior was accomplished in such an exalted and
miraculous manner, that I feel the sluggishness and insufficiency of my powers to
describe it. It took place in a manner too spiritual and too far removed from the
perception of the senses, according to which I must describe its process. In order to
manifest it, I should wish we were able to speak and understand one another by means of

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the simple intercourse and vision peculiar to the angels; for such would be necessary in
order to describe and understand correctly this great miracle of the omnipotence of God. I
shall say what I can and leave the understanding of it more to the enlightenment of faith
than to the signification of my words.
In the preceding chapter I have said that Lucifer and his demons, as soon as they
saw the Lord taking the Cross upon his sacred shoulders, wished to fly and cast
themselves into hell; for at that moment they began to feel with greater force the
operations of his divine power. By divine intervention this new torment made them aware
that the Death of this innocent Man, whose destruction they had plotted and who could
not be a mere man, threatened great ruin to themselves. They therefore desired to
withdraw and they ceased to incite the Jews and the executioners, as they had done
hitherto. But the command of the most blessed Mary, enforced by the divine power,
detained them and, enchained like fiercest dragons, compelled them to accompany Christ
to Calvary. The ends of the mysterious chain that bound them were placed into the hands
of Mary, the great Queen, who, by the power of her divine Son, held them all in
subjection and bondage. Although they many times sought to break away and raged in
helpless fury, they could not overcome the power of the heavenly Lady. She forced them
to come to Calvary and stand around the Cross, where She commanded them to remain
motionless and witness the end of the great mysteries there enacted for the salvation of
men and the ruin of themselves.
Lucifer and his infernal hosts were so over whelmed with pains and torments by the
presence of the Lord and his blessed Mother, and with the fear of their impending ruin,
that they would have felt greatly relieved to be allowed to cast themselves into the
darkness of hell. As this was not permitted them, they fell upon one another and furiously
fought with each other like hornets disturbed in their nest, or like a brood of vermin
confusedly seeking some dark shelter. But their rabid fury was not that of animals, but
that of demons more cruel than dragons. Then the haughty pride of and drinking dry the
waters of the Jordan put to shame (Is. 14, 13; Job 40, 18). How weak and annihilated was
now he, who so often had presumed to overturn the whole earth! How downcast and
confounded he, who had deceived so many souls by false promises and vain threats! How
dismayed this unhappy one at the sight of the gibbet, where he had sought to place
Mardocheus! (Esther 7, 9). What horrid shame to see the true Esther, most holy Mary,
asking for the rescue of her people and the downfall of the traitor and the chastisement of
his pride! There our invincible Judith beheaded him (Judith 13, 10); there She trod upon
his haughty neck. From now on, O Lucifer, I know that thy arrogance and pride is much
greater than thy strength (Is. 16, 6). Instead of splendor now worms clothe thee about (Is.
14, 11), and rottenness envelops and consumes thy carrion corpse! Thou, who hast
afflicted the nations, art now more woundedr bound and oppressed than all the world.
Thenceforward I do not fear thy counterfeit threats; I will no longer listen to thy wiles;
for I see thee reduced, weakened and entirely helpless.
The time had now come for this ancient dragon to be vanquished by the Master of
life. As this was to be the hour of his disillusionment, and as this poisonous asp was not
to escape it by stopping his ears to the voice of the Enchanter (Ps. 57, 5), the Lord began
to speak the seven words from his Cross, at the same time providing that Lucifer and his
demons should understand the mysteries therein contained. For it was by this disclosure
that the Lord wished to triumph over them, over sin and death, and despoil them of their

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tyrannous power over the human race. The Savior then pronounced the first word:
“Father, forgive them, for they know not what they do!” (Luke 23, 34). By these words
the princes of darkness came to the full conviction, that Christ our Lord was speaking to
the eternal Father, that He was his natural Son and the true God with Him and the Holy
Ghost, that He had permitted death in his most sacred and perfect humanity, united to the
Divinity for the salvation of the whole human race; that now He offered his infinitely
precious merits for the pardon of the sins of all those children of Adam, who should avail
themselves thereof for their rescue, not excepting even the wretches that crucified Him.
At this discovery Lucifer and his demons were thrown into such fury and despair that
they instantly wished to hurl themselves impetuously to the depths of hell and strained all
their powers to accomplish it in spite of the powerful Queen.
In the second word spoken by the Lord to the fortunate thief: “Amen I say to thee,
today thou shalt be with. Me in paradise,” the demons understood that the fruits of the
Redemption in the justification of sinners ended in the glorification of the just. They were
made aware that from this hour the merits of Christ would commence to act with a new
force and strength, that through them should be opened the gates of Paradise, which had
been closed by the first sin, and that from now on men would enter upon eternal
happiness and occupy their destined heavenly seats, which until now had been impossible
for them. They perceived the power of Christ to call sinners, justify and beautify them,
and they felt the triumphs gained over themselves by the exalted virtues, the humility,
patience, meekness and all the virtues of his life. The confusion and torment of Lucifer at
seeing this cannot be explained by human tongue; but it was so great, that he humiliated
himself so far as to beg the most blessed Virgin to permit them to descend into hell and
be cast out from her presence; but the great Queen would not consent, as the time had not
yet arrived.
At the third word spoken by the Lord to his Mother: “Woman, behold thy son!”
the demons discovered that this heavenly Lady was the true Mother of the Godman, the
same Woman whose likeness and prophetic sign had been shown to them in the heavens
at their creation, and who was to crush their head as announced by the Lord in the
terrestrial paradise. They were informed of the dignity and excellence of this great Lady
over all creatures, and of her power which they were even now experiencing. As they had
from the beginning of the world and from the creation of the first woman, used all their
astuteness to find out who this great woman that was announced in the heavens could be,
and as they now discovered Her in Mary, whom they had until now overlooked, these
dragons were seized with inexpressible fury; their having been thus mistaken crushed
their arrogance beyond all their other torments, and in their fury they raged against their
own selves like bloodthirsty lions, while their helpless wrath against the heavenly Lady
was increased a thousandfold. More over, they discerned that saint John was appointed
by Christ our Lord as the angel guardian of his Mother, endowed with the powers of the
priesthood. This they understood to be in the nature of a threat against their own wrath,
which was well known to saint John. Lucifer saw not only the power of the Evangelist,
but that given to all the priests in virtue of their participation in the dignity and power of
our Redeemer; and that the rest of the just, even though no priests, were placed under the
special protection of the Lord and made powerful against hell. All this paralyzed the
strength of Lucifer and his demons.

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 The fourth word of Christ was addressed to the eternal Father: “God, my God,
why hast Thou forsaken Me?” The evil spirits discovered in these words that the charity
of God toward men was boundless and everlasting; that, in order to satisfy it, He had
mysteriously suspended the influence of the Divinity over his most sacred humanity, thus
permitting his sufferings to reach the highest degree and drawing from them the most
abundant fruits; that He was aware and lovingly complained of his being deprived of the
salvation of a part of the human race; how ready He was to suffer more, if such would be
ordained by the eternal Father. Man’s good fortune in being so beloved by God increased
the envy of Lucifer and his demons, and they foresaw the divine Omnipotence following
out this immense love without limitation. This knowledge crushed the haughty malice of
the enemies and they were made well aware of their own weakness and helplessness in
opposing this love, if men themselves should not choose to neglect its influence.
The fifth word of Christ, “I thirst,” confirmed Christ’s triumph over the devil and
his followers; they were filled with wrath and fury because the Lord clearly let them see
their total overthrow. By these words they understood Him to say to them: If what I
suffer for men and my love for them seem great to you, be assured that my love for them
is still unsatiated, that it continues to long 1 for their eternal salvation, and that the mighty
waters of torments and sufferings have not extinguished it (Cant. 8, 7). Much more would
I suffer for them, if it were necessary, in order to deliver them from your tyranny and
make them powerful and strong against your malice and pride.
In the sixth word of the Lord: “It is consummated!” Lucifer and his hordes were
informed that the mystery of the Incarnation and Redemption was now accomplished and
entirely perfected according to the decree of divine wisdom. For they were made to feel
that Christ our Redeemer had obediently fulfilled the will of the eternal Father; that He
had accomplished all the promises and prophecies made to the world by the ancient
Fathers; that his humility and obedience had compensated for their own pride and
disobedience in heaven in not having subjected themselves and acknowledged Him as
their Superior in human flesh; and that they were now through the wisdom of God justly
humbled and vanquished by the very Lord whom they despised. The great dignity and the
infinite merits of Christ demanded that in this very hour He should exercise his office and
power of Judge over angels and men, such as had been conceded to Him by the eternal
Father. He now applied this power by hurling this sentence at Lucifer and all his
followers, that, being condemned to eternal fire, they instantly depart into the deepest
dungeons of hell. This very sentence was included in the pronouncing of the seventh
word: “Father, into thy hands I commend my spirit!” (Luke 23, 46.) The mighty Queen
and Mother concurred with the will of her Son Jesus and united with his her command
that Lucifer and all demons depart to the infernal depths. In virtue of these decrees of the
supreme King and of the Queen, the evil spirits were routed from Calvary and
precipitated to deepest hell more violently and suddenly than a flash of light through the
riven clouds.
Christ our Savior, as the triumphant Conqueror having vanquished the great
enemy, now yielded up his spirit to the Father and permitted death to approach by
inclining his head (John 19, 30). By this permission He also vanquished death, which had
been equally deceived in Him with the demons. For death could not attack men, or had
any jurisdiction of them, except through the first sin, of which it was a punishment. On
this account the Apostle says that the weapon or the sting of death is sin, which opens up

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the wounds by which death enters into the world of humanity (Rom. 5, 12); and as our
Savior paid the debt of sin which He could not commit, therefore, when death took away
his life without the shadow of justice, it lost the power which it had over the other sons of
Adam (I Cor. 15, 55). Thenceforward neither death nor the devil could attack men, unless
they, failing to avail themselves of the victory of Christ, should again subject themselves
of their own free will. If our first Father Adam had not sinned and we ourselves in him,
we would not suffer the punishment of death, but merely pass over to the happiness of the
eternal father land. But sin has made us its subjects and slaves of the devil. He avails
himself of death to deprive us first of the grace, the blessings and the friendship of God.
Thereby he also prevents us from reaching eternal life and we remain in the slavery of sin
and the devil, subject to his tyrannous power (I John 3, 8). Our Savior Christ despoiled
the demon of all these advantages and, in dying without sin and satisfying for our own,
merited that our death should be a death of the body only, and not of the soul; that it
should have power to take away our temporal life, but not our eternal; the natural, not the
spiritual; and that it should thenceforward be merely the portal to the eternal happiness, if
we ourselves did not renounce that blessing. Thus the Lord satisfied for the chastisements
due to the first sin, at the same time furnishing us a means of offering a compensation in
our own name by accepting our natural and bodily death for the love of God. Christ
absorbed death (I Cor. 15, 51) and offered his own as a bait for deceiving death (Osee.
13, 14). By his Death He put an end of its power, overcame it, and was the Death of death
itself.
In this triumph the Savior fulfilled the prophecy contained in the canticle and
prayer of Habbacuc, of which I shall select some passages necessary for my purpose. The
prophet was informed of the mystery and the power of Christ over death and the devil. In
prophetic foresight he prayed that the Lord vivify the work of his hands, that is, man; that
in his greatest wrath He remember his mercy. He prophesied that the glory of this miracle
should fill the heavens and the praise of it, the earth; that its splendor shall be as that of
light; that in his hands He shall embrace the horns, which are the arms of the Cross and
wherein is hidden his strength; that death should fly from Him captive and vanquished;
that before his feet the devil should be routed and measure the earth (Habac. 3, 2-5). All
this was fulfilled to the letter; for Lucifer departed having his head crushed under the feet
of Christ and his blessed Mother, who subdued Him by their sufferings and by their
power. Since the devil was forced to case himself to lowest hell, which is the middle of
the earth and farthest removed from its surface, he is said to measure the earth. The rest
of the canticle pertains to the triumph of Christ our Lord in the succeeding ages of the
Church; but that need not be rehearsed here. It is, however, proper for men to understand
that Lucifer and his demons were restricted, lamed and weakened in their power of
tempting the rational creatures, unless their sins and their own free will do not again
unbind them and encourage them to return for the destruction of the world. All this will
be better understood from the proceedings of the infernal council held in hell and from
what I shall say further in the course of this history.
COUNCIL HELD BY LUCIFER AND HIS DEMONS IN HELL AFTER THE
DEATH OF CHRIST OUR LORD.
The rout of Lucifer and his angels from Calvary to the abyss of hell was more
violent and disastrous than their first expulsion from heaven. Though, as holy Job says
(Job 10, 21), that place is a land of darkness, covered with the shades of death, full of

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gloomy disorder, misery, torments and confusion; yet on this occasion the chaos and
disorder was a thousandfold increased; because the damned were made to feel new horror
and additional punishments at the sudden meeting of the ferocious demons in their rabid
fury. It is certain that the devils have not the power of assigning the damned to a place of
greater or lesser torment ; for all their torments are decreed by divine justice according to
the measure of the demerits of each of the condemned. But, besides this essential
punishment, the just Judge allows them to suffer other accidental punishments from time
to time according to occasion; for their sins have left roots in the world and cause much
damage to others, who are damned on their account, and the new effects still arising from
former sins cause such accidental punishments in the damned. Thus the demons devised
new torments for Judas, for having sold and brought about the death of Christ. They also
understood then that this place of dreadful punishments, where they had thrown him and
of which I have spoken above, was destined for the chastisement of those who damned
themselves by refusing to practice their faith in their lives and for those who purposely
refuse to believe and avail themselves of the fruits of the Redemption. Against these the
devils execute a more furious wrath, similar to the one they have conceived against Jesus
and Mary.
As soon as Lucifer was permitted to proceed in these matters and arise from the
consternation in which he remained for some time, he set about proposing to his fellow-
demons new plans of his pride. For this purpose he called them all together and placing
himself in an elevated position, he spoke to them: “To you, who have for so many ages
followed and still follow my standards for the vengeance of my wrongs, is known the
injury which I have now sustained at the hands of this Mangod, and how for thirty-three
years He has led me about in deceit, hiding his Divinity and concealing the operations of
his soul, and how He has now triumphed over us by the very Death which we have
brought upon Him. Before He assumed flesh I hated Him and refused to acknowledge
Him as being more worthy than I to be adored by the rest of creation. Although on
account of this resistance I was cast out from heaven with you and was degraded to this
abominable condition so unworthy of my greatness and former beauty, I am even more
tormented to see myself thus vanquished and oppressed by this Man and by his Mother.
From the day on which the first man was created I have sleeplessly sought to find Them
and destroy Them; or if I should not be able to destroy Them, I at least wished to bring
destruction upon all his creatures and induce them not to acknowledge Him as their God,
and that none of them should ever draw any benefit from his works. This has been my
intent, to this all my solicitude and efforts were directed. But in vain, since He has
overcome me by his humility and poverty, crushed me by his patience, and at last has
despoiled me of the sovereignty of the world by his Passion and frightful Death. This
causes me such an excruciating pain, that, even if I succeeded in hurling Him from the
right hand of his Father, where He sits triumphant, and if I should draw all the souls
redeemed down into this hell, my wrath would not be satiated or my fury placated.”
“Is it possible that the human nature, so inferior to my own, shall be exalted
above all the creatures! That it should be so loved and favored, as to be united to the
Creator in the person of the eternal Word! That He should first make war upon me before
executing this work, and afterwards overwhelm me with such confusion! From the
beginning I have held this humanity as my greatest enemy; it has always filled me with
intolerable abhorrence. O men, so favored and gifted by your God, whom I abhor, and so

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ardently loved by Him! How shall I hinder your good fortune? How shall I bring upon
you my unhappiness, since I cannot destroy the existence you have received? What shall
we now begin, O my followers? How shall we restore our reign? How shall we recover
our power over men? How shall we overcome them? For if men from now on shall not be
most senseless and ungrateful, if they are not worse disposed than we ourselves toward
this Godman, who has redeemed them with so much love, it is clear that all of them will
eagerly follow Him; none will take notice of our deceits ; they will abhor the honors
which we insidiously offer them, and will love contempt; they will seek the mortification
of the flesh and will discover the danger of carnal pleasure and ease; they will despise
riches and treasures, and love the poverty so much honored by their Master; and all that
we can offer to their appetites they will abhor in imitation of their true Redeemer. Thus
will our reign be destroyed, since no one will be added to our number in this place of
confusion and torments; all will reach the happiness which we have lost, all will
humiliate themselves to the dust and suffer with patience; and my wrath and haughtiness
will avail me nothing.”
“Ah, woe is me, what torment does this mistake cause me! When I tempted Him
in the desert, the only result was to afford Him a chance to leave the example of this
victory, by following which men can overcome me so much the more easily. My
persecutions only brought out more clearly his doctrine of humility and patience. In
persuading Judas to betray Him, and the Jews to subject Him to the deadly torture of the
Cross, I merely hastened my ruin and the salvation of men, while the doctrine I sought to
blot out was only the more firmly implanted. How could One who is God humiliate Him
self to such an extent? How could He bear so much from men who are evil? How could I
myself have been led to assist so much in making this salvation so copious and
wonderful? O how godlike is the power of that Man which could torment and weaken me
so? And how can this Woman, his Mother and my Enemy, be so mighty and invincible in
her opposition to me? New is such power in a mere creature, and no doubt She derived it
from the divine Word, whom She clothed in human flesh. Through this Woman the
Almighty has ceaselessly waged war against me, though I have hated Her in my pride
from the moment I recognized Her in her image or heavenly sign. But if my proud
indignation is not to be assuaged, I benefit nothing by my perpetual war against this
Redeemer, against his Mother and against men. Now then, ye demons who follow me,
now is the time to give way to our wrath against God. Come all of ye to take counsel
what we are to do; for I desire to hear your opinions.”
“Some of the principal demons gave their answers to this dreadful proposal,
encouraging Lucifer by suggesting diverse schemes for hindering the fruit of the
Redemption among men. They all agreed that it was not possible to injure the person of
Christ, to diminish the immense value of his merits, to destroy the efficacy of the
Sacraments, to falsify or abolish the doctrine which Christ had preached; yet they
resolved that, in accordance with the new order of assistance and favor established by
God for the salvation of men, they should now seek new ways of hindering and
preventing the work of God by so much the greater deceits and temptations. In reference
to these plans some of the astute and malicious demons said: “It is true, that men now
have at their disposal a new and very powerful doctrine and law, new and efficacious
Sacraments, a new Model and Instructor of virtues, a powerful Intercessor and Advocate
in this Woman; yet the natural inclinations and passions of the flesh remain just the same,

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and the sensible and delectable creatures have not changed their nature. Let us then,
making- use of this situation with increased astuteness, foil as far as in us lies the effects
of what this Godman has wrought for men. Let us begin strenuous warfare against
mankind by suggesting new attractions, exciting them to follow their passions in
forgetfulness of all else. Thus men, being taken up with these dangerous things, cannot
attend to the contrary.”
Acting upon this counsel they redistributed the spheres of work among
themselves, in order that each squadron of demons might, with a specialized astuteness,
tempt men to different vices. They resolved to continue to propagate idolatry in the
world, so that men might not come to the knowledge of the true God and the Redemption.
Wherever idolatry would fail, they concluded to establish sects and heresies, for which
they would select the most perverse and depraved of the human race as leaders and
teachers of error. Then and there was concocted among these malignant spirits the sect of
Mahomet, the heresies of Arius, Pelagius, Nestorius, and whatever other heresies have
been started in the world from the first ages of the Church until now, together with those
which they have in readiness, but which it is neither necessary nor proper to mention
here. Lucifer showed himself content with these infernal counsels as being opposed to
divine truth and destructive of the very foundation of man s rescue, namely divine faith.
He lavished flattering praise and high offices upon those demons, who showed
themselves willing and who undertook to find the impious originators of these errors.
Some of the devils charged themselves with perverting the inclinations of
children at their conception and birth; others to induce parents to be negligent in the
education and instruction of their children, either through an inordinate love or aversion,
and to cause a hatred of parents among the children. Some offered to create hatred
between husbands and wives, to place them in the way of adultery, or to think little of the
fidelity promised to their conjugal partners. All agreed to sow among men the seeds of
discord, hatred and vengeance, proud and sensual thoughts, desire of riches or honors,
and by suggesting sophistical reasons against all the virtues Christ has taught; above all
they intended to weaken the remembrance of his Passion and Death, of the means of
salvation, and of the eternal pains of hell. By these means the demons hoped to burden all
the powers and the faculties of men with solicitude for earthly affairs and sensual
pleasures, leaving them little time for spiritual thoughts and their own salvation.
Lucifer heard these different suggestions of the demons, and answering them, he
said: “I am much beholden to you for your opinions: I approve of them and adopt them
all; it will be easy to put them into practice with those, who do not profess the law given
by this Redeemer to men, though with those who accept and embrace these laws, it will
be a difficult enterprise. But against this law and against those that follow it, I intend to
direct all my wrath and fury and I shall most bitterly persecute those who hear the
doctrine of this Redeemer and become his disciples; against these must our most
relentless battle be waged to the end of the world. In this new Church I must strive to sow
my cockle (Matth. 14, 25), the ambitions, the avarice, the sensuality, and the deadly
hatreds, with all the other vices, of which I am the head. For if once these sins multiply
and increase among the faithful, they will, with their concomitant malice and ingratitude,
irritate God and justly deprive men of the helps of grace left to them by the merits of the
Redeemer. If once they have thus despoiled themselves of these means of salvation, we
shall have assured victory over them. We must also exert ourselves to weaken piety and

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all that is spiritual and divine; so that they do not realize the power of the Sacraments and
receive them in mortal sin, or at least without fervor and devotion. For since these
Sacraments are spiritual, it is necessary to receive them with well-disposed will, in order
to reap their fruits. If once they despise the medicine, they shall languish in their sickness
and be less able to withstand our temptations; they will not see through our deceits, they
will let the memory of their Redeemer and of the intercession of his Mother slip from
their minds. Thus will their foul ingratitude make them unworthy of grace and so irritate
their God and Savior, as to deprive them of his helps. In all this I wish, that all of you
assist me strenuously, losing neither time nor occasion for executing my commands.”
It is not possible to rehearse all the schemes of this dragon and his allies
concocted at that time against the holy Church and her children, in order that these waters
of Jordan might be swallowed up in his throat (Job 40, 18). It is enough to state that they
pent nearly a full year after the Death of Christ in conferring and considering among
themselves the state of the world up to that time and the changes wrought by Christ our
God and Master through his Death and after having manifested the light of his faith by so
many miracles, blessings and examples of holy men. If all these labors have not sufficed
to draw all men to the way of salvation, it can be easily understood, that Lucifer should
have prevailed and that his wrath should be so great, as to cause us justly to say with saint
John: “Woe to the earth, for satan is come down to you full of wrath and fury!” But alas!
that truths so infallible and so much to be dreaded and avoided by men, should in our
days be blotted from the minds of mortals to the irreparable danger of the whole world !
Our enemy is astute, cruel and watchful: we sleepy, lukewarm and careless! What
wonder that Lucifer has intrenched himself so firmly in the world, when so many listen to
him, accept and follow his deceits, so few resist him, and entirely forget the eternal death,
which he so furiously and maliciously seeks to draw upon them? I beseech those, who
read this, not to forget this dreadful danger. If they are not convinced of this danger
through the evil condition of the world and through the evils each one experiences
himself, let them at least learn of this danger by the vast and powerful remedies and
helps, which the Savior thought it necessary to leave behind in his Church. For He would
not have provided such antidotes if our ailment and danger of eternal death were not so
great and formidable.

INSTRUCTION WHICH THE QUEEN OF HEAVEN GAVE ME.

My daughter, by divine enlightenment thou hast received a deep understanding of
the glorious triumph of my Son and Lord on the Cross over the demons and of their rout
and vanquishment. But thou must remember that thou art yet ignorant of much more than
what thou knowest concerning these ineffable mysteries. For in mortal flesh the creature
cannot comprehend them in their reality, and divine Providence reserves the full
understanding of them as a reward of the saints in heaven and for the beatific vision, in
which these mysteries will be comprehended clearly. This insight will also be given to
the reprobate, to each one according to his degree, for their confusion and punishment at
the end of their career. But what thou hast learned will suffice to apprise thee of the
dangers of this mortal life and to enliven thy hope of overcoming thy enemies. I wish also
to warn thee of the new wrath, which the dragon has conceived especially against thee for
what thou hast written in this chapter. He has ceaselessly pursued thee with his wrath and
has sought to hinder thee from writing my life, as thou hast experienced continually in

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this work. But now his haughty pride is incensed against thee especially, because thou
hast revealed his humiliation, his crushing ruin at the Death of my most blessed Son, the
condition in which it left him and the secret counsels for revenging himself upon the
children of Adam and especially upon the members of the holy church. All this has
excited and disturbed him anew, seeing that these secrets will be revealed to those yet
ignorant of them. Thou wilt feel his wrath in the difficulties he will place in thy way, the
temptations and persecutions thou hast already encountered. Therefore I warn thee to be
wary and circumspect against the rabid fury and cruelty of thy enemy.
Thou art astonished, and justly, to see, on the one hand, the power of my Son s
merits and of his Redemption, the ruin and weakness caused by the demons in men; and,
on the other hand, to see the power of the devil lording it over the world in haughty
presumption. Although the light given to thee in writing this history is equal to this
astonishment, I wish to add still another point of information, in order that thou mayest
guard thyself so much the more carefully against enemies so full of malice. It is certain,
that when hell came to the full knowledge of the sacrament of the Incarnation and
Redemption, and of the poverty, humility and lowliness of the birth of Jesus, of his life
and miracles, ending in the mysterious Passion and Death, and of all the rest of his labors
to draw men to Him, Lucifer and his demons were weakened and disabled and they saw
that they could not tempt the faithful in the same way as the rest of men and as they
ceaselessly desire to do. In the primitive Church this terror and fear of the baptized, and
of the followers of Christ our Lord, continued many years; for the divine virtues shone
forth brightly in their imitation of Christ, in their zeal in confessing the faith, in following
the teachings of the Gospel, in practicing heroic virtues and most fervent love, humility,
patience and contempt of the vanities and deceits of the world. Many shed their blood and
gave their life for Christ the Lord; they performed many admirable and exalted deeds for
the glory of his name. This invincible fortitude resulted from their living at a time so near
to the Passion and Death of their Redeemer and so close to the prodigious example of his
patience and humility; but also because they were less tempted by the devils, who could
not so soon rise from the crushing defeat brought upon them by the triumph of the
crucified God.
This close imitation and living reproduction of Christ, confronting the demons in
the first children of the Church, they feared so much, that they dared not approach and
they precipitously fled from the Apostles and the just ones imbued with the doctrines of
my divine Son. In them were offered up to the Almighty the first fruits of grace, and of
Redemption. What is seen in the saints and in perfect Christians in those times, would
happen in the present times with all the Catholics if they would accept grace and work
with it instead of permitting it to go to waste, and if they would seek the way of the
Cross; for Lucifer fears it just as much now as in the times thou hast been writing of. But
soon the charity, zeal and devotion in many of the faithful began to grow cold and they
forgot the blessings of the Redemption; they yielded to their carnal inclinations and
desires, they loved vanity and avarice, and permitted themselves to be fascinated and
deceived by the false pretenses of Lucifer, obscuring the glory of their Savior and
inveigling them into the meshes of their mortal enemies. This foul ingratitude has thrown
the world into the present state and has encouraged the demons to rise up in their pride
against God, audaciously presuming to possess themselves of all the children of Adam on
account of this forgetfulness and carelessness of Catholics. They presume to plot the

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destruction of the whole Church by the perversion of so many who have fallen away from
it; and by inducing those who are in it, to think little of it, or by hindering them from
producing the fruits of the blood and death of their Redeemer. The greatest misfortune is,
that many Catholics fail to recognize this great damage and do not seriously think of a
remedy, although they can presume that the times, of which Jesus forewarned the women
of Jerusalem, have arrived; namely, those in which the sterile should be happy, and in
which many would call upon the mountains and the hills to cover and fall upon them, in
order not to see the devastation of wickedness cutting down the sons of perdition, the
dried trees, barren of all the fruits of virtue. In these evil times dost thou live, my dearest;
and in order that thou mayest not be included in the perdition of so many souls, do thou
bewail it in the bitterness of thy heart, never forgetting the mysteries of the Incarnation,
Passion and Death of my Divine Son. I desire thee to give thanks in compensation for the
great number of those, who forget it, and I assure thee that the mere memory and
contemplation of these mysteries are terrible to hell, torment and drive away the demons,
and that they avoid and fly those who thankfully remember the life and passion of my
divine Son.

THE SIDE OF CHRIST IS OPENED WITH A LANCE, AS HIS BODY HANGS

ON THE CROSS; HE IS TAKEN DOWN AND BURIED. THE DOINGS OF THE
BLESSED MOTHER ON THIS OCCASION, AND UNTIL SHE RETURNED TO
THE CENACLE.

The Evangelist saint John tells us that near the Cross stood Mary, the most holy
Mother of Jesus, with Mary Cleophas and Mary Magdalen. Although this is said of the
time before Jesus expired, it must be understood, that the unconquerable Queen remained
also afterwards, always standing beneath the Cross and adoring her dead Jesus and his
divinity inseparably united to his sacred body. Amid the impetuous floods of sorrow, that
penetrated to the inmost recesses of her chastest heart, the great Lady remained
immovably constant in the exercise of ineffable virtues, while contemplating within Her
the mysteries of man s Redemption and the order in which divine Wisdom disposed of all

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these sacraments. The greatest affliction of the Mother of mercy was the traitorous
ingratitude, which men, to their own great loss, would show toward this extraordinary
blessing, so worthy of eternal thanksgiving. But now She was especially solicitous for the
burial of the sacred body of her divine Son and how to procure some one to take it down
from the Cross. Full of this sorrowful anxiety, keeping her heavenly eyes riveted upon it,
She turned to her holy angels around Her and spoke to them: “Ministers of the Most
High, my friends in tribulation, you know that there is no sorrow like unto my sorrow;
tell me then, how shall I take down from the Cross, whom my soul loves; how and where
shall I give Him honorable burial, since this duty pertains to me as his Mother? Tell me
what to do, and assist me on this occasion by your diligence.”
The holy angels answered: “Our Queen and Mistress, let thy afflicted heart be
dilated for what is still to be borne. The omnipotent Lord has concealed his glory and
power from mortals in order to subject Himself to the cruelty of man’s impious malice
and has always permitted the laws established for the course of human events to be
fulfilled. One of them is, that the condemned shall not leave the cross without the consent
of the judge. We are ready and able to obey Thee and to defend our true God and Creator,
but his will restrains us, because He wishes to justify his cause to the end and to shed the
rest of the blood still in Him for the benefit of mankind and in order that He may bind
them still more firmly to make a return for his copious and redeeming love (Ps. 79, 7). If
they do not avail themselves of this blessing as they ought, their punishment shall be
deplorable and its severity shall make amends for the long-suffering of God in delaying
his vengeance.” This answer of the angels increased the sorrow of the afflicted Mother;
for it had not been as yet revealed to Her, that her divine Son should be wounded by the
lance, and the fear of what should happen to the sacred body renewed her tribulation and
anxiety.
She soon saw an armed band approaching Calvary; and in her dread of some new
outrage against the deceased Savior, She spoke to saint John and the pious women: “Alas,
now shall my affliction reach its utmost and transfix my heart! Is it possible, that the
executioners and the Jews are not yet satisfied with having put to death my Son and
Lord? Shall they now heap more injury upon his dead body?” It was the evening of the
great Sabbath of the Jews, and in order to celebrate it with unburdened minds, they had
asked Pilate for permission to shatter the limbs of the three men sentenced, so that, their
death being hastened, they might be taken from the crosses and not left on them for the
following day. With this intent the company of soldiers, which Mary now saw, had come
to mount Calvary. As they perceived the two thieves still alive, they broke their limbs and
so hastened their end (John 19, 31). But when they examined Jesus they found Him
already dead, and therefore did not break his bones, thus fulfilling the mysterious
prophecy in Exodus (Ex. 12, 46), commanding that no bones be broken in the figurative
lamb to be eaten for the Pasch. But a soldier, by the name of Longinus, approaching the
Cross of Christ, thrust his lance through the side of the Savior. Immediately water and
blood flowed from the wound, as saint John, who saw it and who gives testimony of the
truth, assures us (John 19, 34).
This wounding of the lance, which could not be felt by the sacred and dead body
of the Lord, was felt by the most blessed Mother in his stead and in the same manner as if
her chaste bosom had been pierced. But even this pain was exceeded by the affliction of
her most holy soul, in witnessing the cruel laceration of the breast of her dead Son. At the

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same time, moved by compassion and love and in forgetfulness of her own sorrow, She
said to Longinus: “The Almighty look upon thee with eyes of mercy for the pain thou
hast caused to my soul!” So far and no farther went her indignation (or more properly,
her most merciful meekness), for the instruction of all of us who are ever injured. For to
the mind of this sincerest Dove, this injury to the dead Christ weighed most heavily; and
the retribution sought by Her for the delinquent was one of the greatest blessings, namely
that God should look upon him with eyes of mercy and return blessings and gifts of grace
for the offense. Thus it also happened; for the Savior, moved by the prayer of his blessed
Mother, ordained that some of the blood and water from his sacred side should drop upon
the face of Longinus and restore to him his eyesight, which he had almost lost. At the
same time sight was given to his soul, so that he recognized in the Crucified his Savior,
whom he had so inhumanly mutilated. Through this enlightenment Longinus was
converted; weeping over his sins and having washed them in the blood and water of the
side of Christ, he openly acknowledged and confessed Him as the true God and Savior of
the world. He proclaimed Him as such in the presence of the Jews, confounding by his
testimony their perfidy and hardness of heart.

The most prudent Queen then perceived the mystery of this lance-thrust, namely,
that in this last pouring forth of the blood and water issued forth the new Church,
cleansed and washed by the Passion and Death of Jesus, and that from his sacred side, as
from the roots, should now spread out through the whole world the fruits of life eternal.
She conferred within Herself also upon the mystery of that rock struck by the rod of
divine justice (Exod. 17, 6), in order that the living waters might issue forth, quenching
the thirst of all the human race and recreating and refreshing all who betook themselves
to drink therefrom. She considered the coincidence of the five fountains from the wounds
of his hands, feet and sides, which opened up the new paradise of the most holy humanity
of our Savior, and which were more copious and powerful to fertilize the earth than those
of the terrestrial paradise divided into four streams over the surface of the globe (Gen. 2,
10). These and other mysteries the great Lady rehearsed in a canticle of praise, which She
composed in honor of her divine Son after his being wounded by the lance. Together with
this canticle She poured forth a most fervent prayer, that all these mysteries of the
Redemption be verified in the blessings spread over the whole human race.

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 The evening of that day of the parasceve was already approaching, and the loving
Mother had as yet no solution of the difficulty of the burial of her dead Son, which She
desired so much; but the Lord ordained, that the tribulations of his tenderest Mother
should be relieved by Joseph of Arimathea and Nikodemus, whom he had inspired with
the thought of caring for the burial of their Master. They were both just men and disciples
of the Lord, although not of the seventy-two; for they had not as yet openly confessed
themselves as disciples for fear of the Jews, who suspected and hated as enemies all those
that followed Christ and acknowledged Him as Teacher. The dispositions of divine
Providence concerning the burial of her Son had not been made known to the most
prudent Virgin and thus her painful anxiety increased to such an extent, that She saw no
way out of the difficulty. In her affliction She raised her eyes to heaven and said: “Eternal
Father and my Lord, by the condescension of thy goodness and infinite wisdom I was
raised to the exalted dignity of being the Mother of thy Son; and by that same bounty of
an immense God Thou hast permitted me to nurse Him at my breast, nourish Him and
accompany Him to his death. Now it behooves me as his Mother to give honorable burial
to his sacred body, though I can go no farther than to desire it and deeply grieve, because
I am unable to fulfill my wishes. I beseech thy divine Majesty to provide some way for
accomplishing my desires.”
This prayer the loving Mother offered up after the sacred body of the Lord was
perforated by the lance. Soon after She saw another group of men coming toward Calvary
with ladders and other apparatus seemingly for the purpose of taking from the Cross her
priceless Treasure ; but as She did not know their intentions, She was tortured by new
fears of the cruelty of the Jews, and turning to saint John, She said : “My Son, what may
be the object of these people in coming with all these instruments?” The apostle
answered: “Do not fear them that are coming, my Lady; for they are Joseph and
Nikodemus with some of their servants, all of them friends and servants of thy divine Son
and my Lord.” Joseph was just in the eyes of the Most High (John 19, 38), a noble
decurion in the employment of the government, a member of the council, who as is given
us to understand in the Gospel, had not consented to the resolves and the proceedings of
the murderers of Christ and who had recognized Jesus as the true Messias. Although
Joseph had been a secret disciple of the Lord, yet at his death, in consequence of the
efficacious influence of the Redemption, he openly confessed his adherence. Setting
aside all fear of the envy of the Jews and caring nothing for the power of the Romans, he
went boldly to Pilate and asked for the body of Jesus (Mark 15, 43), in order to take Him
down from the Cross and give Him honorable burial. He openly maintained that he was
innocent and the true Son of God, as witnessed by the miracles of his life and death.
Pilate dared not refuse the request of Joseph, but gave him full permission to
dispose of the dead body of Jesus as he thought fit. With this permission Joseph left the
house of the judge and called upon Nikodemus. He too was a just man, learned in divine
and human letters and in the holy Scriptures, as is evident in what saint John related of
him when he visited Christ at Night in order to hear the doctrine of Jesus Christ (John 3,
2). Joseph provided the winding sheets and burial cloths for the body of Jesus, while
Nikodemus bought about one hundred pounds of the spices, which the Jews were
accustomed to use in the burial of distinguished men (Matth. 27, 59). Provided with these
and with other necessaries they took their way to Calvary. They were accompanied by

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their servants and some other pious and devout persons, in whom likewise the blood shed
for all by the crucified God had produced its salutary effects.
They approached most Holy Mary, who, in the company of saint John and the
holy women, stood in inconceivable sorrow at the foot of the Cross. Instead of a salute,
their sorrow at the sight of so painful a spectacle as that of the divine Crucified, was
roused to such vehemence and bitterness, that Joseph and Nikodemus remained for a time
prostrate at the feet of the Queen and all of them at the foot of the Cross without speaking
a word. All of them wept and sighed most bitterly until the invincible Queen raised them
from the ground and animated and consoled them; whereupon they saluted Her in humble
compassion. The most observant Mother thanked them kindly, especially for the service
they were about to render to their God and Savior, and promised them the reward in the
name of Him whose body they were to lay in the tomb. Joseph of Arimathea answered:
“Even now, our Lady, do we feel in the secret of our hearts the sweet delight of the divine
Spirit, who has moved us to such love, that we never could merit it or succeed in
explaining it.’ Then they divested themselves of their mantles and with their own hands
Joseph and Nikodemus placed the ladders to the holy Cross. On these they ascended in
order to detach the sacred body, while the glorious Mother stood closely by leaning on
the arms of saint John and Mary Magdalen. It seemed to Joseph, that the sorrow of the
heavenly Lady would be renewed, when the sacred body should be lowered and She
should touch it, and therefore He advised the Apostle to take Her aside in order to draw
away her attention. But saint John, who knew better the invincible heart of the Queen,
answered that from the beginning She had stood by to witness the torments of the Lord
and that She would not leave him whom She venerated as her God and loved as the Son
of her Womb.

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 Nevertheless they continued to urge the expediency of her retiring for a short
time, until they should lower their Master from the Cross. But the great Lady responded:
“My dearest masters, since I was present, when my sweetest Son was nailed to the Cross,
fear not to allow me to be present at his taking down; for this act of piety, though it shall
affect my heart with new sorrow, will, in its very performance, afford a great relief.”
Thereupon they began to arrange for the taking down of the body. First they detached the
crown from the head, laying bare the lacerations and deep wounds it had caused. They
handed it down with great reverence and amid abundant tears, placing it in the hands of
the sweetest Mother. She received it prostrate on her knees, in deepest adoration bathed it
with her tears, permitting the sharp thorns to wound her virginal countenance in pressing
it to her face. She asked the eternal Father to inspire due veneration toward the sacred
thorns in those Christians, who should obtain possession of them in future times.
In imitation of the Mother, saint John with the pious women and the other faithful
there present, also adored it; and this they also did with the nails, handing them first to
most holy Mary for veneration and after ward showing their own reverence. Then the
great Lady placed Herself on her knees and held the unfolded cloth in her outstretched
arms ready to receive the dead body of her Son. In order to assist Joseph and Nikodemus,
saint John supported the head, and Mary Magdalen the feet, of Christ and thus they
tearfully and reverently placed Him into the arms of his sweetest Mother. This was to Her
an event of mixed sorrow and consolation; for in seeing Him thus wounded and all his
beauty disfigured beyond all children of men (Ps. 44, 3), the sorrows of her most chaste
heart were again renewed; and in holding Him in her arms and at her breast, her
incomparable sorrow was rejoiced and her love satiated by the possession of her
Treasure. She looked upon Him with supreme worship and reverence, shedding tears of
blood. In union with Her, as He rested in her arms, all the multitude of her attendant
angels worshipped Him, although unseen by all others except Mary. Then saint John first,
and after him all those present in their turn, adored the sacred Body. The most prudent
Mother, seated on the ground, in the meanwhile held Him in her arms in order that they
might satisfy their devotion.
In all these proceedings our great Queen acted with such heavenly wisdom and
prudence, that She excited the admiration of the angels and men; for all her words were
full of the deepest significance, the most winning affection and compassion for her
deceased Son, full of tenderness in her lamenting, and full of mystery in sentiment and
meaning. Her sorrow exceeded all that could ever be felt by mortals. She moved the
hearts to compassion and tears. She enlightened all in the understanding of the sacrament
now transpiring under their hands. Above all, without failing in the least of her duties,
She preserved her humble dignity and serenity of countenance in the midst of her heart
rending affliction. With uniform adaptation to the circumstances She spoke to her
beloved Son, to the eternal Father, to the angels, to the bystanders, and to the whole
human race, for whose Redemption the Lord had undergone his Passion and Death. I will
not detain myself in particularizing the most prudent and sorrowful words of the Lady on
this occasion; for Christian piety will be able to conceive many of them, and I cannot stay
to enumerate all these mysteries.

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 Some time passed during which the sorrowful Mother held at her breast the dead
Jesus, and as evening was far advancing, saint John and Joseph besought Her to allow the
burial of her Son and God to proceed. The most prudent Mother yielded; and they now
embalmed the sacred body, using all the hundred pounds of the spices and the aromatic
ointments brought by Nikodemus. Thus anointed the deified body was placed on a bier,
in order to be carried to the sepulchre. The heavenly Queen, most attentive in her zealous
love, called from heaven many choirs of angels, who, together with those of her guard,
should accompany the burial of their Creator. Immediately they descended from on high
in shapes visible to their Queen and Lady, though not to the rest. A procession of
heavenly spirits was formed and another of men, and the sacred body was borne along by
saint John, Joseph, Nikodemus and the centurion, who had confessed the Lord and now
assisted at his burial. They were followed by the blessed Mother, by Mary Magdalen and
the rest of the women disciples. Besides these a large number of the faithful assisted, for
many had been moved by the divine light and had come to Calvary after the lance-thrust.
All of them, in silence and in tears, joined the procession. They proceeded toward a
nearby garden, where Joseph had hewn into the rock a new grave, in which nobody had
as yet been buried or deposited (John 19, 41). In this most blessed sepulchre they placed
the sacred body of Jesus. Before they closed it up with the heavy stone, the devout and
prudent Mother adored Christ anew, causing the admiration of men and angels. They
imitated Her, all of them adoring the crucified Savior now resting in his grave; thereupon
they closed the sepulchre with the stone, which, according to the Evangelist, was very
heavy (Matth. 27, 60).
At the same time the graves, which had opened at the Death of Christ, were again
closed; for among other mysteries of their opening up, was this, that these graves as it
were unsealed themselves in order to receive Him, whom the Jews had repudiated, when
He was alive and their Benefactor. At the command of the Queen many angels remained
to guard the sepulchre, where She had left her heart. In the same order and silence, in
which they had come, they now returned to Calvary. The heavenly Mistress of all virtues
approached the holy Cross and worshipped it in deepest reverence. In this Joseph and all
the rest of the mourners followed Her. It was already late and the sun had sunk, when the
great Lady betook Herself from Calvary to the house of the Cenacle in the company of
the faithful. Having brought Her to the Cenacle, saint John, the Marys and the others took
leave of Her with many tears and sighs and asked for her benediction. The most humble
and prudent Lady thanked them for their service to her divine Son and the consolation

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afforded Her; She permitted them to depart with many hidden and interior favors and
with the blessing of her most amiable and kindest heart.
The Jews, confused and disturbed by the events, went to Pilate on the morning of
the sabbath and asked him for soldiers to guard the sepulchre; for Christ, this seducer,
they said, had openly announced, that after three days He would arise; hence his disciples
might steal the body and then say that He had arisen. Pilate yielded to this malicious
measure and gave them the guard they desired, which they stationed at the sepulchre
(Matth. 28, 12). But the perfidious priests merely wished to palliate the event, which they
feared would really happen, as was manifest afterwards, when they bribed the soldiers of
the guard to testify, that Jesus had not arisen, but had been stolen by the disciples. As no
counsel will prevail against God (Prov. 21, 30), the Resurrection of Christ became only
so much the more public and was the more fully confirmed.
INSTRUCTION WHICH THE QUEEN OF HEAVEN GAVE ME.
My daughter, the lance-thrust which my blessed Son received in his side, was
cruel and very painful only to me; but its effects and mysteries are most sweet to those
souls who know how to taste its sweetness. It was a great affliction to me; but whoever
meets with this mysterious favor will find it a great relief and consolation in his sorrows.
In order that thou mayest understand this and participate in it, thou must know, that my
Son and Lord, on account of his most ardent love for men, in addition to the wounds of
the feet and hands, wished to open the wound of his heart, the seat of love, in order that
through this port the souls might enter and there receive refuge and relief. This is the only
retreat which I wish thee to seek during the time of thy banishment, and which thou must
consider as thy habitation upon earth. There thou wilt find the conditions and laws of love
for imitating me and learn how for injuries thou must return blessings to all who commit
them against thee and thine, just as thou hast seen me do, when I was grieved by the
wounding of the side of my dead Son. I assure thee, my dearest, that thou canst not do
anything more adapted to the obtaining of the efficacious graces from the Almighty. The
prayer, which thou offerest in a forgiving spirit, is powerful not only for thy own good,
but for the good of the one that offends thee; for the kind heart of my Son is easily
moved, when He sees that creatures imitate Him in pardoning offenders and in praying
for them; for they thereby participate in his most ardent charity manifested on the Cross.
Write this doctrine in thy heart and in imitation of me practice this virtue, of which I
thought so highly. Through this wound look upon the heart of Christ thy Spouse and upon
me, sweetly and ardently loving in it thy enemies and all creatures.
Consider also the anxious and ever ready providence of the Most High in coming
to the aid of the creatures, that call to Him in true confidence. This thou hast seen in my
behalf, when I found myself afflicted and at a loss concerning the proper burial of my
divine Son. In order to come to my assistance in this plight, the Lord showed his sweet
love by moving the hearts of Joseph and Nikodemus and of the other faithful to assist me
in burying Him. By their opportune help I was so much consoled in this tribulation, that
on account of their behavior and my prayer the Most High filled them with wonderful
influences of the Divinity, by which they were regaled during the time of taking Jesus
from the Cross and his burial; and from that time on these faithful were enlightened and
filled with the mysteries of the Redemption. This is the admirable disposition of the
sweet and powerful providence of God, that in order to bind Himself to do good to some
of his creatures, He sends affliction upon others, thus giving an occasion for the practice

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of benevolence, so that at the same time those in necessity may be benefited. Thus the
benefactor, on account of the good work he does and on account of the prayer of the
poor, is rewarded by receiving graces of which he otherwise would not be worthy. The
Father of mercies, who inspires and assists the good work done, afterwards pays for it as
if it were due in justice. For we can correspond to his inspirations merely according to
our insignificant abilities, while all that is really good, comes entirely from his hands
(James 1, 17).
Consider also the equity maintained by this Providence in compensating the
injuries received in patient suffering. For after my divine Son had suffered death amid the
contempt, dishonor and blasphemies of men, the Most High at once provided for an
honorable burial and moved many to confess Him as the true God and Redeemer, to
proclaim Him as holy, innocent and just, and, at the very time when they had finished
their frightful crucifixion, to adore Him as the Son of God. Even his enemies were made
to feel within themselves the horror and confusion of their sin in persecuting Him.
Although these benefits availed not all men, yet all of them were effects of the innocent
Death of the Lord. I also concurred in my prayers, in order that the Lord might be
acknowledged and honored by those known to me.

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 THE FIRST GLORIOUS MYSTERY:
THE RESURRECTION

THE RESURRECTION OF CHRIST OUR SAVIOR AND HIS APPARITION TO

HIS MOST BLESSED MOTHER IN COM PANY WITH THE HOLY FATHERS
OF LIMBO.
The divine soul of Christ our Redeemer remained in limbo from half past three of
Friday after noon, until after three of the Sunday morning following. During this hour He
returned to the Sepulchre as the victorious Prince of the angels and of the saints, whom
He had delivered from those nether prisons as spoils of his victory and as an earnest of
his glorious triumph over the chastised and prostrate rebels of hell. In the sepulchre were
many angels as its guard, venerating the sacred body united to the Divinity. Some of
them, obeying the command of their Queen and Mistress, had gathered the relics of the
sacred blood shed by her divine Son, the particles of flesh scattered about, the hair torn
from his divine face and head, and all else that belonged to the perfection and integrity of
his most sacred humanity. On these the Mother of prudence lavished her solicitous care.
The angels took charge of these relics, each one filled with joy at being privileged to hold
the particles, which he was able to secure. Before any change was made, the body of the
Redeemer was shown to the holy Fathers, in the same wounded, lacerated and disfigured
state in which it was left by the cruelty of the Jews. Beholding Him thus disfigured in
death, the Patriarchs and Prophets and other saints adored Him and again confessed Him
as the incarnate Word, who had truly taken upon Himself our infirmities and sorrows (Is.
53, 4) and paid abundantly our debts, satisfying in his innocence and guiltlessness for

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what we ourselves owed to the justice of the eternal Father. There did our first parents
Adam and Eve see the havoc wrought by their disobedience, the priceless remedy it
necessitated, the immense goodness and mercy of the Redeemer. As they felt the effects
of his copious Redemption in the glory of their souls, they praised anew the Omnipotent
and Saint of saints, who had with such marvelous wisdom wrought such a salvation.
Then, in the presence of all those saints, through the ministry of those angels,
were united to the sacred body all the relics, which they had gathered, restoring it to its
natural perfection and integrity. In the same moment the most holy soul reunited with the
body, giving it immortal life and glory. Instead of the winding-sheets and the ointments,
in which it had been buried, it was clothed with the four gifts of glory, namely: with
clearness, impassibility, agility and subtility (John 19, 40). These gifts overflowed from
the immense glory of the soul of Christ into the sacred body. Although these gifts were
due to it as a natural inheritance and participation from the instant of its conception,
because from that very moment his soul was glorified and his whole humanity was united
to the Divinity; yet they had been suspended in their effects upon the purest body, in
order to permit it to remain passible and capable of meriting for us our own glory. In the
Resurrection these gifts were justly called into activity in the proper degree
corresponding to the glory of his soul and to his union with the Divinity. As the glory of
the most holy soul of Christ our Savior is in comprehensible and ineffable to man, it is
also impossible entirely to describe in our words or by our examples the glorious gifts of
his deified body; for in comparison to its purity, crystal would be obscure. The light
inherent and shining forth from his body so far exceeds that of the others, as the day does
the night, or as many suns the light of one star; and all the beauty of creatures, if it were
joined, would appear ugliness in comparison with his, nothing else being comparable to it
in all creation.
The excellence of these gifts in the Resurrection were far beyond the glory of his
Transfiguration or that manifested on other occasions of the kind mentioned in this
history. For on these occasions He received it transitorily and for special purposes, while
now He received it in plenitude and forever. Through impassibility his body became
invincible to all created power, since no power can ever move or change Him. By
subtility the gross and earthly matter was so purified, that it could now penetrate other
matter like a pure spirit. Accordingly He penetrated through the rocks of the sepulchre
without removing or displacing them, just as He had issued forth from the womb of his
most blessed Mother. Agility so freed Him from the weight and slowness of matter, that
it exceeded the agility of the immaterial angels, while He himself could move about more
quickly than they, as shown in his apparitions to the Apostles and on other occasions. The
sacred wounds, which had disfigured his body, now shone forth from his hands and feet
and side so refulgent and brilliant, that they added a most entrancing beauty and charm.
In all this glory and heavenly adornment the Savior now arose from the grave; and in the
presence of the saints and Patriarchs He promised universal resurrection in their own
flesh and body to all men, and that they moreover, as an effect of his own Resurrection,
should be similarly glorified. As an earnest and as a pledge of the universal resurrection,
the Lord commanded the souls of many saints there present to reunite with their bodies
and rise up to immortal life. Immediately this divine command was executed, and their
bodies arose, as is mentioned by saint Matthew, in anticipation of this mystery (Matthew
27, 52). Among them was saint Anne, saint Joseph and saint Joachim, and others of the

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ancient Fathers and Patriarchs, who had distinguished themselves in the faith and hope of
the Incarnation, and had desired and prayed for it with greater earnestness to the Lord. As
a reward for their zeal, the resurrection and glory of their bodies was now anticipated.
O how powerful and wonderful, how victorious and strong, appeared even now
this Lion of Juda, the son of David! None ever woke from sleep so quickly as Christ from
death (Ps. 3, 4). At his imperious voice the dry and scattered bones of the ancient dead
were joined together, and the flesh, which had long ago turned to dust, was united to the
bones, renewed their former life, and adorned by the gifts of glory communicated to it by
the life-restoring soul. In one instant all these saints gathered around their Savior, more
refulgent and brilliant than the sun, pure, transparent, beauteous and agile, fit to follow
Him everywhere and by their own good fortune they now confirmed the prophecy of Job,
that, in our own flesh and with our own eyes, and not with those of others, we shall see
our Redeemer for our consolation (Job 19, 26). Of all these mysteries the great Queen of
heaven was aware and She participated in them from her retreat in the Cenacle. In the
same instant in which the most holy soul of Christ entered and gave life to his body the
joy of her immaculate soul, which I mentioned in the foregoing chapter as being
restrained and, as it were, with held, overflowed into her immaculate body. And this
overflow was so exquisite in its effects, that She was transformed from sorrow to joy,
from pain to delight, from grief to ineffable jubilation and rest. It happened that just at
this time the Evangelist John, as he had done on the previous morning, stepped in to visit
Her and console Her in her bitter solitude, and thus unexpectedly, in the midst of
splendor and glory, met Her, whom he had before scarcely recognized on account of her
overwhelming sorrow. The Apostle now beheld Her with wonder and deepest reverence
and concluded that the Lord had risen, since his blessed Mother was thus transfigured
with joy.
In this new joy and under the divine influences of her supernatural vision the great
Lady began to prepare Herself for the visit of the Lord, which was near at hand. While
eliciting acts of praise, and in her canticles and prayers, She immediately felt within Her
a new kind of jubilation and celestial delight, reaching far beyond the first joy, and
corresponding in a wonderful manner to the sorrows and tribulations She had undergone
in the Passion; and this new favor was different and much more exalted than the joys
overflowing naturally from her soul into her body. Moreover She perceived within
Herself another, third and still more different effect, implying new divine favors. Namely
She felt infused into her being the heavenly light heralding the advent of beatific vision,
which I will not here explain, since I have descanted on it in the first part (Part I, No.
620). I merely add here, that the Queen, on this occasion, received these divine influences
more abundantly and in a more exalted degree; for now the Passion of Christ had gone
before and She had acquired the merits of this Passion. Hence the consolations from the
hands of her divine Son corresponded to the multitude of her sorrows.
The blessed Mary being thus prepared, Christ our Savior, arisen and glorious, in
the company of all the Saints and Patriarchs, made his appearance. The ever humble
Queen prostrated Herself upon the ground and adored her divine Son; and the Lord raised
Her up and drew Her to Himself. In this contact, which was more intimate than the
contact with the humanity and the wounds of the Savior sought by Magdalen, the Virgin
Mother participated in an extraordinary favor, which She alone, as exempt from sin,
could merit. Although it was not the greatest of the favors She attained on this occasion,

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yet She could not have received it without failing of her faculties, if She had not been
previously strengthened by the angels and by the Lord himself. This favor was, that the
glorious body of the Son so closely united itself to that of his purest Mother, that He
penetrated into it or She into his, as when, for instance, a crystal globe takes up within
itself the light of the sun and is saturated with the splendor and beauty of its light. In the
same way the body of the most holy Mary entered into that of her divine Son by this
heavenly embrace; it was, as it were, the portal of her intimate knowledge concerning the
glory of the most holy soul and body of her Lord. As a consequence of these favors,
constituting higher and higher degrees of ineffable gifts, the spirit of the Virgin Mother
rose to the knowledge of the most hidden sacraments. In the midst of them She heard a
voice saying to Her: “My beloved, ascend higher!” (Luke 18, 10). By the power of these
words She was entirely transformed and saw the Divinity clearly and intuitively, wherein
She found complete, though only temporary, rest and reward for all her sorrows and
labors. Silence alone here is proper, since reason and language are entirely inadequate to
comprehend or express what passed in the blessed Mary during this beatific vision, the
highest She had until then enjoyed. Let us celebrate this day in wonder and praise, with
congratulations and loving and humble thanks for what She then merited for us, and for
her exaltation and joy.
For some hours the heavenly Princess continued to enjoy the essence of God with
her divine Son, participating now in his triumph as She had in his torments. Then by
similar degrees She again descended from this vision and found Herself in the end
reclining on the right arm of the most sacred humanity and regaled in other ways by the
right hand of his Divinity (Cant. 2, 6). She held sweetest converse with her Son
concerning the mysteries of his Passion and of his glory. In these conferences She was
again inebriated with the wine of love and charity, which now She drank unmeasured
from the original fount. All that a mere creature can receive was conferred upon the
blessed Mary on this occasion; for, according to our way of conceiving such things, the
divine equity wished to compensate the injury (thus I must call it, because I cannot find a
more proper word), which a Creature so pure and immaculate had undergone in suffering
the sorrows and torments of the Passion. For, as I have mentioned many times before,
She suffered the same pains as her Son, and now in this mystery She was inundated with
a proportionate joy and delight.
Then, still remaining in her exalted state, the great Lady turned to the holy
Patriarchs and all the just, recognizing them and speaking to each in succession, praising
the Almighty in his liberal mercy to each one of them. She was filled with an especial
delight in speaking to her parents, saint Joachim and Anne, with her spouse, saint Joseph,
with saint John the Baptist, and with them She conversed more particularly than with the
Patriarchs and Prophets and with the first parents, Adam and Eve. All of them prostrated
themselves before the heavenly Lady, acknowledging Her as the Mother of the Redeemer
of the world, as the cause of their rescue and the Coadjutrix of their Redemption. The
divine wisdom impelled them thus to venerate and honor Her. But the Queen of all
virtues and the Mistress of Humility prostrated Herself on the ground and reverenced the
saints according to their due. This the Lord permitted because the saints, although they
were inferior in grace, were superior in their state of blessedness, endowed with
imperishable and eternal glory, while the Mother of grace was yet in mortal life and a
pilgrim and had not as yet assumed the state of fruition. The presence of Christ our

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Savior continued during all the conference of Mary with the holy Fathers. The most
blessed Mary invited all the angels and saints there present to praise the Victor over
death, sin and hell. Whereupon all sang new songs, psalms, hymns of glory and
magnificence, until the hour arrived, when the risen Savior was to appear in other places,
as I shall relate in the following chapter.

INSTRUCTION WHICH THE GREAT LADY, MOST HOLY MARY, GAVE ME.
My daughter, rejoice in thy very anxiety of not being able to explain in words
what thy interior faculties perceive concerning the exalted mysteries recorded in thy
writing. To acknowledge oneself conquered by such sovereign sacraments as these must
be looked upon as a victory for creatures, and as redounding to the glory of God; and in
mortal flesh still more so. I felt the pains of my divine Son, and, although I did not lose
my life, I endured the agonies of death mysteriously; therefore I experienced in myself
also this wonderful and mystical resurrection to a most exalted state of grace and activity.
The essence of God is infinite; and although the creature can participate in it so highly,
yet there remains much to understand, love and enjoy. In order that now thou mayest by
the help of thy under standing trace something of the glory of Christ my Son, of my own
and of the saints, I wish to give thee some rules, by which thou canst pass on from the
consideration of the gifts of the glorified body to those of the soul. Thou already knowest
that the gifts of the soul are vision, comprehension and fruition, while thou hast already
mentioned those of the body as being: clearness, impassibility, subtility and agility.
Each of these gifts are correspondingly augmented in him who in the state of
grace performs the least meritorious work, even if it be no more than removing a straw or
giving a cup of water for the love of God (Matth. 10, 42). For each of the most
insignificant works the creature gains an increase of these gifts; an increase of clearness
exceeding many times the sunlight and added to its state of blessedness; an increase of
impassibility, by which man recedes from human and earthly corruption farther than what
all created efforts and strength could ever effect in resisting or separating itself from such
infirmity or changefulness; an increase of subtility, by which he advances beyond all that
could offer it resistance and gains new power of penetration; an increase of agility,
surpassing all the activity of birds, of winds, and all other active creatures, such as fire
and the elements tending to their centre. From this increase of the gifts of the body
merited by good works, thou wilt understand the augmentation of the gifts of the soul; for
those of the body are derived from those of the soul and correspond with them. In the
beatific vision each merit secures greater clearness and insight into the divine attributes
and perfections than that acquired by all the doctors and enlightened members of the
Church. Likewise the gift of apprehension, or possession of the divine Object, is
augmented; for the security of the possession of the highest and infinite Good makes the
tranquillity and rest of its enjoyment more estimable than if the soul possessed all that is
precious and rich, desirable and worthy of attainment in all creation, even if possessed all
at one time. Fruition, the third gift of the soul, on account of the love with which man
performs the smallest acts, so exalts the degrees of fruitional love, that the greatest love
of men here on earth can never be compared thereto; nor can the delight resulting
therefrom ever be compared with all the delights of this mortal life.
Elevate therefore now thy thoughts, my daughter, and from these wonderful
rewards, gained by one little deed done for God, consider what shall be the lot of the

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saints, who for the love of God have performed such heroic and magnificent works, and
have suffered such cruel torments and martyrdom as are known in the Church of Christ.
And if these things happen in mere men, subject to faults and imperfections that retard
merit, imagine, as far as thou canst, the exaltation of my divine Son. Then thou wilt feel
how limited is human capacity, especially in mortal life, to comprehend worthily this
mystery and to conceive in a becoming manner such greatness. The most holy soul of my
Lord was united substantially to the Divinity and on account of this hypostatic union the
ocean of his Divinity necessarily communicated Itself to his divine and human
personality, beatifying it as participating in the very essence of God in an ineffable
manner. Although his glory depended not on merits, since it was given to Him as
consequent upon the hypostatical union from the first instant of his conception in my
womb; yet the works of the thirty-three years of his life, his being born in poverty, living
in labor, loving as a pilgrim, operating in all the virtues, redeeming the human race,
founding the Church and the doctrines of the faith: all this demanded, that the glory of his
body be measured by that of his soul. And therefore his greatness is in effable and
immense, to be manifested only in eternal life. In connection with the magnificent
exaltation of my divine Son, the right hand of the Almighty wrought also in me effects
proportionate to a mere creature, and in them I forgot all the tribulations and sorrows of
the Passion. Similar was the lot of the Fathers of limbo and the other saints, when they
received their rewards. I forgot the bitterness and labors I had suffered; for the great joy
drove out pain, though I never lost from view what my Son had suffered for the human
race.

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 THE SECOND GLORIOUS MYSTERY:
THE ASCENSION

CHRIST OUR REDEEMER ASCENDS INTO HEAVEN FOLLOWED BY ALL

THE SAINTS IN HIS COMPANY; HE ASSUMES WITH HIM HIS MOST HOLY
MOTHER AND PUTS HER IN POSSESSION OF GLORY.
The most auspicious hour, in which the Onlybegotten of the eternal Father, after
descending from heaven in order to assume human flesh, was to ascend by his own power
and in a most wonderful manner to the right hand of God, the Inheritor of his eternities,
one and equal with Him in nature and infinite glory. He was to ascend, also, because He
had previously descended to the lowest regions of the earth, as the Apostle says (Ephes.
4, 9), having fulfilled all that had been written and prophesied concerning his coming into
the world, his Life, Death and the Redemption of man, and having penetrated, as the Lord

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of all, to the very centre of the earth. By this Ascension he sealed all the mysteries and
hastened the fulfillment of his promise, according to which He was, with the Father, to
send the Paraclete upon his Church after He himself should have ascended into heaven
(John 16, 7). In order to celebrate this festive and mysterious day, Christ our Lord
selected as witnesses the hundred and twenty persons, to whom, as related in the
foregoing chapter, He had spoken in the Cenacle. They were the most holy Mary, the
eleven Apostles, the seventy-two disciples, Mary Magdalen, Lazarus their brother, the
other Marys and the faithful men and women making up the abovementioned number of
one hundred and twenty.
With this little flock our divine Shepherd Jesus left the Cenacle, and, with his
most blessed Mother at his side, He conducted them all through the streets of Jerusalem.
The Apostles and all the rest in their order, proceeded in the direction of Bethany, which
was less than half a league over the brow of mount Olivet. The company of angels and
saints from limbo and purgatory followed the Victor with new songs of praise, although
Mary alone was privileged to see them. The Resurrection of Jesus of Nazareth was
already divulged throughout Jerusalem and Palestine. Although the perfidious and
malicious princes and priests had spread about the false testimony of his being stolen by
the disciples, yet many would not accept their testimony, nor give it any credit. It was
divinely provided, that none of the inhabitants of the city, and none of the unbelievers or
doubters, should pay any attention to this holy procession, or hinder it on its way from the
Cenacle. All, except the one hundred and twenty just, who were chosen by the Lord to
witness his Ascension into heaven, were justly punished by being prevented from
noticing this wonderful mystery, and the Chieftain and Head of this procession remained
in visible to them.
The Lord having thus secured them this privacy, they all ascended mount Olivet
to its highest point. There they formed three choirs, one of the angels, an other of the
saints, and a third of the Apostles and faithful, which again divided into two bands, while
Christ the Savior presided. Then the most prudent Mother prostrated Herself at the feet of
her Son and, worshipping Him with admirable humility, She adored Him as the true God
and as the Redeemer of the world, asking his last blessing. All the faithful there present
imitated Her and did the same. Weeping and sighing, they asked the Lord, whether He
was now to restore the kingdom of Israel (Acts 1, 6). The Lord answered, that this was a
secret of the eternal Father and not to be made known to them; but, for the present, it was
necessary and befitting, that they receive the Holy Ghost and preach, in Jerusalem, in
Samaria and in all the world, the mysteries of the Redemption of the world.
Jesus, having taken leave of this holy and fortunate gathering of the faithful, his
countenance beaming forth peace and majesty, joined his hands and, by his own power,
began to raise Himself from the earth, leaving thereon the impression of his sacred feet.
In gentlest motion He was wafted toward the aerial regions, drawing after Him the eyes
and the hearts of those first-born children, who amid sighs and tears vented their
affection. And as, at the moving of the first Cause of all motion, it is proper that also the
nether spheres should be set in motion, so the Savior Jesus drew after Him also the
celestial choirs of the angels, the holy Patriarchs and the rest of the glorified saints, some
of them with body and soul, others only as to their soul. All of them in heavenly order
were raised up together from the earth, accompanying and following their King, their
Chief and Head. The new and mysterious sacrament, which the right hand of the Most

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High wrought on this occasion for his most holy Mother, was that He raised Her up with
Him in order to put Her in possession of the glory, which He had assigned to Her as his
true Mother and which She had by her merits prepared and earned for Herself. Of this
favor the great Queen was capable even before it happened; for her divine Son had
offered it to Her during the forty days which He spent in her company after his
Resurrection. In order that this sacrament might be kept secret from all other living
creatures at that time, and in order that the heavenly Mistress might be present in the
gathering of the Apostles and the faithful in their prayerful waiting upon the coming of
the Holy Ghost (Acts 1, 14),.the divine power enabled the blessed Mother miraculously
to be in two places at once; remaining with the children of the Church for their comfort
during their stay in the Cenacle and at the same time ascending with the Redeemer of the
world to his heavenly throne, where She remained for three days. There She enjoyed the
perfect use of all her powers and faculties, whereas She was more restricted in the use of
them during that time in the Cenacle.
The most blessed Lady was raised up with her divine Son and placed at the right
hand in fulfillment of what David said: “The Queen was at his right hand in vestments
gilded by the splendors of his glory and surrounded by the variety of his gifts and graces
in the sight of the ascending angels and saints” (Ps. 44, 10). In order that this astounding
mystery may excite the devotion and enliven the faith of the faithful, and that it may draw
them to magnify the Author of this extraordinary and inconceivable miracle, I again
informthose who read of it, that, from the time in which the Most High commissioned
me, and afterward repeatedly, through many years, expressly commanded me to write
this history, He has revealed to me many diverse mysteries and great sacraments, both
already written and yet to be written; for the exalted nature of this history demanded such
a preparation and predisposition. I have not received all these revelations at once; for the
limitation of a creature is not capable of such abundance. But in order that I might be
enabled to write, new enlightenment was given me for each mystery in particular. The
enlightenments concerning each were usually given to me on the feasts of the Christ our
Lord and of the heavenly Lady. Especially the great sacrament of Mary s being raised to
heaven with her divine Son at his Ascension and of her remaining at the same time in the
Cenacle in a wonderful manner, was shown to me in several consecutive years on that
feastday.
When the divine truth is known and contemplated in God himself, in whom there
is all light without mixture of darkness and where as well the object as its cause is
evident, it creates a certainty without a touch of doubt (I John 1, 5). But those who hear
these mysteries told by others, must excite their piety in order to ask for belief in what is
obscure. On this account I would feel a hesitation in writing of the hidden sacrament of
this celestial visit of our Queen, if the omission of such a great and important wonder and
prerogative were not so serious a defect in this history. This hesitation occurred to me,
when I was made aware of this mystery for the first time; but now, after I have already
related in the first part, that the child Mary at its birth was elevated to the empyrean
heavens, and, in this second part, that She was twice thus elevated during the nine days of
preparation for the incarnation of the divine Word, I have no such hesitation in writing of
this miracle. If the divine power conferred such admirable favors on the blessed Virgin
before She became the Mother of God in preparation for this dignity; it is much more
credible, that He should repeat it after She had been consecrated by bearing Him in her

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virginal womb, after giving Him human form from her own purest blood, after nursing
Him at her breast and raising Him as a true Son, after serving Him for thirty-three years,
following Him and imitating Him in his life, in his Passion and Death with a fidelity
inexpressible to human tongue.
In the investigation of these mysteries and special favors of the blessed Mother
the reason why the Most High operated them, is quite a different thing from the cause of
their being kept secret for so many centuries in the Church. In inquiring into the first, we
must be guided by our knowledge of the divine power and of the love of God for his
Mother, as well as by our knowledge of his desire of raising Her to a dignity above all
other creatures. As men in their mortal flesh can never perfectly know the dignity of that
Mother, nor her love, nor the love of her Son, or of the blessed Trinity, nor the merits and
holiness conferred upon Her by the Almighty, their ignorance tends to set limits to the
divine power in its operations. God did for Her all He could, and that was as much as He
wished. But he communicated Himself to Her in such a special manner, as to become her
Son of her substance, hence it necessarily follows, that in the order of grace He dealt with
Her in an extraordinary manner, and as befitted no one else, not even the whole human
race. Hence to Her were due not only extraordinary favors, benefits and blessings of the
Almighty; but the rule of judging about them must be, that, after his own most holy
humanity, nothing, that could in any manner redound to her glory and holiness, was
denied Her.
But in regard to the revelation of these wonders in his Church, the high
providence of God, which governs it and procures new splendors for it according to the
circumstances of the times, is guided by other reasons. For the happy day of grace, which
dawned upon the world in the Incarnation of the Word and in the Redemption of man,
has its morning and its noontide as also its eventide, and all this the divine Wisdom
disposes when and how it becomes opportune. Although all the mysteries of Christ and
his Mother are revealed in the holy Scriptures; yet not all of them are manifested at the
same time, but little by little the Lord withdraws the veil of figures, metaphors and
enigmas, under which many of the sacraments have been hidden. Like the rays of the sun
under a passing cloud, they were covered and concealed until some of the many rays of
divine light should fall upon men; since even the angels, though they were made aware of
the Incarnation in a general way as being the end of all their ministry to man, were not
informed of all the conditions, effects and circumstances of this mystery: they gradually
came to know many of them during the five thousand two hundred years from the
creation to the Incarnation. This acquisition of new knowledge gave occasion for
continued admiration and renewed praise and glory to the Author of these mysteries, as I
have shown in the whole course of this history. I mention this example in answer to any
wonder, which might be caused in those that hear of this mysterious exaltation of the
most blessed Mary, which, with many others already described and to be described, was
hidden until the Most High was willing to make them manifest.
Before I was capable of these reasonings and when I first came to know of this
mystery of Christ’s having taken his blessed Mother to heaven with Him, I was not a
little astounded, not only on my own account, but on account of those who should hear it.
Among other things which I then heard the Lord tell me, was that I should remember
what saint Paul has left recorded of himself in the Church, when he refers to his rapture
into the third heaven, which is that of the blessed, and how he was in doubt whether he

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was taken up in the body or out of the body, daring to affirm neither the one or the other,
but supposing that it could have happened in either manner. This at once cleared up my
difficulties; for if such a thing as being taken bodily to heaven could happen to the
Apostle in the beginning of his conversion and when he had no merits, but only sins to
his credit; and if the concession of such a privilege entailed no danger or inconvenience
to God’s Church; how can any one doubt that the Lord showed the same favor to his
Mother, especially after her attaining to such ineffable merit and holiness? The Lord also
added, that if some of the saints, who rose in their body with the resurrected Christ, were
privileged to ascend in their body with the Savior, surely there was a better reason for
showing this favor to his purest Mother. Even if none of the mortals ever should have
enjoyed this distinction, it was due to the most blessed Mary, because She had suffered
with the Lord. It was reasonable that She should share with Him his triumph and glory in
taking possession of it at the right hand of the Most High; since She, as his Mother, had,
from her own substance, given Him his human nature, in which He now triumphantly
ascended into heaven. And just as it was befitting, that She should not be separated from
her Son in glory, so it was also due to Her that none of the human race should come body
and soul to the enjoyment of eternal glory before most blessed Mary, not even excepted
her mother or father, or her spouse Joseph, or any of the rest. All of them, and the Savior
himself, her Son Jesus, would have been deprived of this accidental increase of their joy,
if the most blessed Mary, as the Mother of the Redeemer and as the Queen of all creation,
who merited such a favor and blessing more than all the rest, had not ascended with them
into heaven on that day.
These arguments seem to me sufficient to establish the knowledge and excite the
pious joy and consolation of this mystery and of others to be mentioned in the third part
in the further history of the life of Mary. Returning now to my history, I say that the Lord
took with Him his blessed Mother in his Ascension into heaven and, amid incredible
rejoicing and admiration, filled Her with splendor and glory in the sight of the angels and
saints. It was also very appropriate, that the Apostles and the other faithful, for the time
being, should be ignorant of this mystery; for if they had seen their Mother and Mistress
ascend with Christ, their affliction would have been beyond all bounds and without
recourse or relief. Nothing could ever console them for the departure of Christ more fully
than to feel that they had still with them their most blessed Lady and kindest Mother.
Even then their sighs and sobbing, and their tears welled up from their inmost hearts,
when they saw their beloved Master and Redeemer disappearing through the aerial
regions. And when they had almost lost sight of Him, a most resplendent cloud
interposed itself between Him and those He had left upon earth (Acts 1, 9), intercepting
Him altogether from their view. In it the Person of the eternal Father descended from
heaven to the regions of the air in order to meet the Son and the Mother, who had
furnished the new mode of existence in which He now returned. Coming to Them the
eternal Father received Them in his embrace of infinite love, to the joy of the angels, who
had accompanied the Father in innumerable choirs from his heavenly seat. In a short
space of time, penetrating the elements and the celestial orbs, that whole divine
procession arrived at the supreme regions of the empyrean. At their entrance the angels,
who had ascended from the earth with their Sovereigns Jesus and Mary, and those who
had joined them in the aerial regions, spoke to those who had remained in the heavenly
heights and repeated those words of David and many others referring to this mystery,

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saying: “Open, ye princes, open your gates eternal; let them be raised and opened up, and
receive into his dwelling the great King of glory, the Lord of virtues, the Powerful in
battle, the Strong and Invincible, who comes triumphant and victorious over all his
enemies. Open the gates of the heavenly paradise, and let them remain open and free
forever, since the new Adam is coming, the Repairer of the whole human race, rich in
mercy, overflowing with the merits of his copious Redemption wrought by his Death in
the world. He has restored our loss and has raised human nature to the supreme dignity of
his own immensity. He comes with the reign of the elect and the redeemed, given to Him
by his eternal Father. Now his liberal mercy has given to mortals the power of regaining
in justice the right lost by their sin, to merit, by the observance of his law, as his brothers
and co-inheritors of the goods of his Father eternal life; and, for his greater glory and to
our greater rejoicing, He brings with Him and at his side the Mother of piety, who gave
Him the form of man for overcoming the demon; She comes as our charming and
beautiful Queen delighting all that behold Her. Come forth, come forth, ye heavenly
courtiers, and you shall see our most beautiful King with the crown given to Him by his
Mother, and his Mother crowned with the glory conferred upon Her by her Son.”
Amidst this jubilee and other rejoicings exceeding all our conceptions that new
divinely arranged procession approached the empyrean heavens. Between the two choirs
of angels and saints, Christ and his most blessed Mother made their entry. All in their
order gave supreme honor to Each respectively and to Both together, breaking forth in
hymns of praise in honor of the Authors of grace and of life. Then the eternal Father
placed upon the throne of his Divinity at his right hand, the incarnate Word, and in such
glory and majesty, that He filled with new admiration and reverential fear all the
inhabitants of heaven. In clear and intuitive vision they recognized the infinite glory and
perfection of the Divinity inseparably and substantially united in one personality to the
most holy humanity, beautified and exalted by the pre-eminence and glory due to this
union, such as eyes have not seen, nor ears heard, nor ever has entered into the thoughts
of creatures (Is. 54, 4).
On this occasion the humility and wisdom of our most prudent Queen reached
their highest point; for, overwhelmed by such divine and admirable favors, She hovered
at the footstool of the royal throne, annihilated in the consciousness of being a mere
earthly creature. Prostrate She adored the Father and broke out in new canticles of praise
for the glory communicated to his Son and for elevating in Him the deified humanity to
such greatness and splendor. Again the angels and saints were filled with admiration and
joy to see the most prudent humility of their Queen, whose living example of virtue, as
exhibited on that occasion, they emulated among themselves in copying. Then the voice
of the eternal Father was heard saying: “My Daughter, ascend higher!” Her divine Son
also called Her, saying: “My Mother, rise up and take possession of the place, which I
owe Thee for having followed and imitated Me.” The Holy Ghost said: “My Spouse and
Beloved, come to my eternal embraces!” Immediately was proclaimed to all the blessed
the decree of the most holy Trinity, by which the most blessed Mother, for having
furnished her own life-blood toward the Incarnation and for having nourished, served,
imitated and followed Him with all the perfection possible to a creature, was exalted and
placed at the right hand of her Son for all eternity. None other of the human creatures
should ever hold that place or position, nor rival Her in the unfailing glory connected

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with it; but it was to be reserved to the Queen and to be her possession by right after her
earthly life, as of one who pre-eminently excelled all the rest of the saints.
In fulfillment of this decree, the most blessed Mary was raised to the throne of the
holy Trinity at the right hand of her Son. At the same time She, with all the saints, was
informed, that She was given possession of this throne not only for all the ages of
eternity, but that it was left to her choice to remain there even now and without returning
to the earth. For it was the conditional will of the divine Persons, that as far as they were
concerned, She should now remain in that state. In order that She might make her own
choice, She was shown anew the state of the Church upon earth, the orphaned and
necessitous condition of the faithful, whom She was left free to assist. This admirable
proceeding of the divine Providence was to afford the Mother of mercy an occasion of
going beyond, so to say, even her own Self in doing good and in obliging the human race
with an act of tenderest love similar to that of her Son in assuming a passible state and in
suspending the glory due to his body during and for our Redemption. The most blessed
Mother imitated Him also in this respect, so that She might be in all things like the
incarnate Word. The great Lady therefore, having clearly before her eyes all the sacrifices
included in this proposition, left the throne and, prostrating Herself at the feet of the
Three Persons, said: “Eternal and almighty God, my Lord, to accept at once this reward,
which thy condescending kindness offers me, would be to secure my rest; but to return to
the world and continue to labor in mortal life for the good of the children of Adam and
the faithful of thy holy Church, would be to the glory and according to the pleasure of thy
Majesty and would benefit my sojourning and banished children on earth. I accept this
labor and renounce for the present the peace and joy of thy presence. Well do I know,
what I possess and receive, but I will sacrifice it to further the love Thou hast for men.
Accept, Lord and Master of all my being, this sacrifice and let thy divine strength govern
me in the undertaking confided to me. Let faith in Thee be spread, let thy holy name be
exalted, let thy holy Church be enlarged, for Thou hast acquired it by the blood of thy
Onlybegotten and mine; I offer myself anew to labor for thy glory and for the conquest of
the souls, as far as I am able.”
Such was the sacrifice made by the most loving Mother and Queen, one greater
than ever was conceived by creature, and it was so pleasing to the Lord, that He
immediately rewarded it by operating in Her those purifications and enlightenments,
which I have at other times mentioned as necessary to the intuitive vision of the Divinity;
for so far She had on this occasion seen It only by abstractive vision. Thus elevated She
partook of the beatific vision and was filled with splendor and celestial gifts, altogether
beyond the power of man to describe or conceive in mortal life.
The Most High renewed in Her all the gifts, which until then He had
communicated to Her and confirmed and sealed them anew in the degree then befitting,
in order to send Her back as Mother and Instructress of holy Church, confirming all the
titles He had conferred upon Her as the Queen of all creation, as the Advocate and
Mistress of all the faithful; and just as wax receives the form of the seal, so the blessed
Mary, by the divine Omnipotence, became the image of the humanity of Christ, in order
that She might thus return to the militant Church and be the true garden, locked and
sealed to preserve the waters of grace (Cant. 4, 12). O secrets of the highest Majesty,
worthy of all reverence! O mysteries, as venerable as they are exalted! O charity and
kindness of the most holy Mary, never comprehended by the ignorant children of Eve!

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The choice made by God of this only and sweetest Mother for a refuge of his faithful
children was not without its great mystery; it was a contrivance for manifesting to us this
maternal love, which perhaps in her other great deeds we would not succeed in finding
out. It was in accordance with the divine decree, by which neither She should be deprived
of an occasion to attain such excellence, nor we be deprived of the blessed obligation of
imitating her example. To whom should it now seem much in comparison with this
excess of love, when he sees the saints and the martyrs rejecting momentary contentment
in order to arrive at their eternal rest, since our most loving Mother has deprived Herself
of this complete beatitude in order to succour her little children? How can we avoid direst
confusion, when, neither in gratitude for this favor, nor for the imitation of her example,
nor in order to please this Lady, nor in order to secure us Her company or that of her Son,
we on our part will not deny ourselves of a slight and deceitful pleasure, that brings us
only their enmity and death itself? Blessed be that Woman, let all the heavens praise Her,
and let all generations call her fortunate and happy (Luke 1, 48).
I finished up the first part of this history with the thirty-first chapter of the
parables of Solomon, set ting forth in its explanation the exalted virtues of this great
Lady, the only strong Woman of the Church, and by referring to the same chapter I close
this second part. For the Holy Ghost includes all concerning Her in the mysterious
fecundity of the words of that passage. The great sacrament, of which I have here spoken
that fecundity is verified more particularly in the supreme exaltation of the most blessed
Mary consequent upon this blessing. But I will not tarry to repeat what I have there said;
for much of what I could say can be under stood by the perusal of that portion. There I
said, that this Queen is the strong Woman, whose price and value is as of things from afar
(Prov. 31, 10), from the farthest confines of the empyrean heavens, measured by the
esteem shown Her by the most blessed Trinity; and the heart of her Man was not
deceived, since She failed in nothing that He had expected of Her. She was the ship of the
merchant, who brought from heaven the sustenance of his Church ; She was the One who
planted it by the fruit of her hands; She, who girded Herself with strength; it was She who
put forth her arms to great things; She who extended her hands to the poor, and opened
her palms to the destitute; She, who tasted and saw how good was this negotiation, seeing
with her own eyes the reward of eternal beatitude; She, who clothed her servants in
double garments; it was She, whose light was not extinguished in the night of tribulation,
and needed not to fear the rigor of temptation. Before descending from the heavens, She,
in order to fulfill these offices, besought the eternal Father for his power, the Son for his
wisdom, and the Holy Ghost for the fire of his love, and all the three divine Persons, for
their assistance and their blessing. This They gave Her, as She prostrated Herself before
the throne, and They filled Her with new influences and communications of the Divinity.
Then They lovingly permitted Her to depart with ineffable treasures of grace. The holy
angels and saints magnified Her in wonderful exaltation and praise and She returned to
the earth, as I will relate in the third part. There I shall also relate all that She did in the
holy Church during the time of her stay; and her doings were the admiration of heaven
and of exceeding benefit to men; for all her labors and sufferings were undergone to
secure eternal felicitude for her children. As She had come to know the excellence of
charity in its origin and source, namely in the eternal God, who is charity (I John 4, 16),
She continued to be inflamed by its ardors, and her bread day and night, was charity. Like
a busy bee She descended from the triumphant to the militant Church, charged with the

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flower-dust of charity, to construct the honey-comb of the love of God for the
nourishment of the little children of the primitive Church. She raised them Up to
manhood, so robust and consummate in perfection that they formed a foundation
abundantly strong enough for the high edifice of the holy Church (Ephes. 2, 20).
In order to finish this chapter, and with it this second part, I return to the
congregation of the faithful, whom we left so sorrowful on mount Olivet. The most holy
Mary did not forget them in the midst of her glory; as they stood weeping and lost in grief
and, as it were, absorbed in looking into the aerial regions, into which their Redeemer and
Master had disappeared, She turned her eyes upon them from the cloud on which She had
ascended, in order to send them her assistance. Moved by their sorrow, She besought
Jesus lovingly to console these little children, whom He had left as orphans upon the
earth. Moved by the prayers of his Mother, the Redeemer of the human race sent down
two angels in white and resplendent garments, who appeared to all the disciples and the
faithful and spoke to them: “Ye men of Galilee, do not look up to heaven in so great
astonishment, for this Lord Jesus, who departed from you and has ascended into heaven,
shall again return with the same glory and majesty in which you have just seen Him”
(Acts 1, 11). By such words and others which they added they consoled the Apostles and
disciples and all the rest, so that they might not grow faint, but in their retirement hope
for the coming and the consolation of the Holy Ghost promised by their divine Master.
But I must remark, that these words of the angels, though they consoled these men
and women, at the same time contained a reproach of their want of faith. For if their faith
had been well-founded and permeated by the pure love and charity, it would not have
been necessary to remain there with their gaze so intently fixed on the heavens, since they
could not see their Master, nor detain Him by the outward and sensible demonstration of
their love, which they showed in looking up in the air where they had seen Him
disappear; but they should have enlivened their faith and looked for Him and sought Him
there, where He really was and where they would certainly have found Him. Theirs was a
useless and imperfect manner of seeking Him; for in order to obtain the presence and
assistance of his grace, it was not necessary that they should see and converse with Him
corporally. That they did not understand this truth was a blamable defect in men so
enlightened and perfected. For a long time had the Apostles and disciples attended the
school of Christ our God and they had drawn the doctrine of perfection from its very
fount, from a source so pure and exquisite, that they should have been far advanced in
spirituality and highest perfection. But this is the misfortune of our nature, that in its
dependence upon the senses and its satisfaction in exercising its lower faculties, it wishes
to love and enjoy even the most divine spiritual blessings in a sensible manner.
Accustomed to this grossness, it is very dilatory in purifying and cleansing itself from
those lower elements; and sometimes it is thus deceived, even when it firmly and eagerly
pursues the highest aims. This truth was well exemplified for our instruction in the
Apostles, who had been taught by the Lord that He was the light and the truth, and at the
same time the way (John 14, 6), and that they were to come to the knowledge of the
eternal Father through Him, the true way; since light shines not merely for its own self,
and a road is not made for the purpose of resting upon it.
This teaching, so often repeated in the Gospels, heard from the lips of its Author,
and confirmed by the example of his life, should have raised the hearts and the
understanding of the Apostles to its comprehension and practice. But the very pleasure

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which they found for their spirit and for their senses in the intercourse and conversation
with their Master, the security of their love, and the assurance of the just love of their
Master, kept the forces of their will bound to their senses, so that they did not know how
to free themselves from the encroachments of their lower faculties, nor ever became
aware how much of self-seeking there really was in their piety and how much they were
carried away by the spiritual delight coming only from the senses. If their divine Master
had not left them by ascending into heaven, they could not have separated from Him
without great bitterness and sorrow, and therefore would not have been as fit to preach
the Gospel; for this was to be preached throughout the world at the cost of much labors
and difficulties, and at the risk of life itself. This could not be the work of small-minded
men, but of men courageous and strong in love, men not hampered or softened by the
sensible delights clinging to the spirit, but ready to go through abundance or want, infamy
or renown, honors or dishonors, sorrows or joys, preserving throughout it all their love
and zeal for the Lord, and a magnanimous heart, superior to all prosperity and adversity
(II Cor. 6, 8). After they had therefore been admonished by the angels they left mount
Olivet and returned to the Cenacle with most holy Mary, persevering in prayer and in
their expectation of the coming of the Holy Ghost, as we shall see in the last part.

INSTRUCTION WHICH MOST HOLY MARY, THE QUEEN OF

HEAVEN, GAVE ME.
My daughter, thou wilt appropriately close this second part of my life by
remembering the lesson concerning the most efficacious sweetness of the divine love and
the immense liberality of God with those souls, that do not hinder its flowing. It is in
conformity with the inclinations of his holy and perfect will to regale rather than afflict
creatures, to console them rather than cause them sorrow, to reward them rather than to
chastise them, to rejoice rather than grieve them. But mortals ignore this divine science,
because they desire from the hands of the Most High such consolations, delights and
rewards, as are earthly and dangerous, and they prefer them to the true and more secure
blessings. The divine Love then corrects this fault by the lessons conveyed in tribulations
and punishments. Human nature is slow, coarse and uneducated; and if it is not cultivated
and softened, it gives no fruit in season, and on account of its evil inclinations, will never
of itself become fit for the most loving and sweet intercourse with the highest Good.
Therefore it must be shaped and reduced by the hammer of adversities, refined in the
crucible of tribulation, in order that it may become fit and capable of the divine gifts and
favors and may learn to despise terrestrial and fallacious goods, wherein death is
concealed.
I counted for little all that I endured, when I saw the reward which the divine
Goodness had prepared for me; and therefore He ordained, in his admirable Providence,
that I should return to the militant Church of my own free will and choice. This I knew
would redound to my greater glory and to the exaltation of his holy name, while it would
provide assistance to his Church and to his children in an admirable and holy manner (I
Tim. 1,17). It seemed to me a sacred duty, that I deprive myself of the eternal felicity of
which I was in possession and, returning from heaven to earth, gain new fruits of labor
and love for the Almighty; all this I owed to the divine Goodness, which had raised me
up from the dust. Learn therefore, my beloved, from my example, and excite thyself to
imitate me most eagerly during these times, in which the holy Church is so disconsolate

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and overwhelmed by tribulations and in which there are none of her children to console
her. In this cause I desire that thou labor strenuously, ready to suffer in prayer and
supplication, and crying from the bottom of thy heart to the Omnipotent. And if it were
necessary thou shouldst be willing to give thy life. I assure thee, my daughter, thy
solicitude shall be very pleasing in the eyes of my divine Son and in mine.
Let it all be for the glory and honor of the Most High, the King of the ages, the
Immortal and Invisible (I Tim. 1, 17), and for that of his Mother, the most blessed Mary,
through all the eternities!

OUR SAVIOR JESUS REMAINS SEATED AT THE RIGHT HAND OF

THE ETERNAL FATHER, WHILE THE MOST HOLY MARY DESCENDS
FROM HEAVEN TO THE EARTH, IN ORDER THAT, WITH HER
ASSISTANCE AND INSTRUCTION, THE NEW CHURCH MIGHT BE
FOUNDED.
In finishing the second part of this history I showed how our great Queen and
Lady, most holy Mary, was privileged by God to be miraculously present in body at two
places, in the Cenacle as well as in the empyrean heavens, where She was seated at the
right hand of her Son and eternal God (Ps. 44, 10) ; how, in order to make his glorious
Ascension more wonderful, the Son of God and of the Virgin, took Her with Him for the
purpose of putting Her in possession of the ineffable rewards She had until then merited
and to assign Her the place, which, for her past and future merits, He had prepared for
Her from all eternity. I said also, that the three Persons of the most blessed Trinity left it
to the free choice of the heavenly Mother either to return to the world for the consolation
of the first children of the Church and for its foundation, or permanently to establish
Herself even then in the most blessed state and remain in the possession of the glory They
had conferred upon Her. For, conditional to her choice and in pursuance of the great love
They had for this peerless Creature, the will of the divine Persons inclined toward
retaining Her in the abyss of their glory and not to restore Her to the banished children of
Adam upon earth. In a certain sense justice seemed to demand this; since the world was
already redeemed by the Passion and Death of her Son, toward which She had co-
operated in all plenitude and perfection. Death had in Her no further claims, not only
because She had suffered its pains in that of Christ our Savior (as explained by me in its
place); but also because the great Lady never was tributary to death, nor the demon, nor
to sin, and there fore was not subject to the common law of the children of Adam (Heb. 9,
27). According to our mode of thinking, the Lord desired that She, without dying like the
others, should pass by another kind of transition from the state of pilgrimage to that of
comprehension, from mortality to immortality, and that She should not suffer death upon
the earth, who, while remaining upon it, had committed no fault to merit death; for the
Most High could have passed Her from one state into the other in another way.
Against this, however, stood the charity and humility of this admirable and
sweetest Mother; for her love urged Her to come to the assistance of her children and to
seek the manifestation and exaltation of the name of the Most High in the new
evangelical Church. She desired also to gather into the faith many faithful followers by
her solicitation and intercession and to imitate her children and brethren by dying upon
the earth; though, by reason of her sinlessness, She owed no such tribute (Rom. 6, 23). In
her vast wisdom and admirable prudence She knew how much more precious it is to

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merit a reward and crown, than to possess them gratuitously in advance, even if they
happen to be those of eternal glory. Her wisdom and humility were not without their
present reward; for the eternal Father made known to all the courtiers of heaven, at the
same time both his own desires and the choice of most holy Mary for the good of the
militant Church and for the succor of the faithful. All the inhabitants of heaven then
began to know what is but just that we should know also on earth; namely: that, as we are
told by saint John, the eternal Father so loved the world as to give not only his Son for its
Redemption (John 3, 16) ; but also his Daughter, the most holy Mary, sending Her from
her glory to build up the Church, which Christ its Artificer had established ; and in like
manner and for the same purpose the Son delivered up his most loving and beloved
Mother, and the Holy Ghost his sweetest Spouse. To this must be added another
circumstance enhancing this blessing: namely that it followed closely upon the injuries
which Christ our Redeemer received in his Passion and frightful Death, making the world
altogether unworthy of this benefit. O infinite love! O immense charity! How evident is it
become, that the multitudinous waters of our sins cannot extinguish thee! (Cant. 8, 7).
After most holy Mary had remained in heaven for three entire days and had
enjoyed in body and soul the glory of the right hand of her Son and true God, She
departed with the benediction of the blessed Trinity from the highest empyrean and
returned, according to her desire, to this nether world of the earth. God ordered an
innumerable multitude of angels, selected from all the choirs and from the highest
seraphim nearest to his throne, to accompany their Queen. She was enveloped in a cloud
or globe of the most resplendent light, which served Her as a couch or reliquary and in
which She was borne downward by the seraphim. The beauty and exterior splendor in
which this heavenly Queen came to the earth can never be compassed by the human mind
in mortal life; and it is certain that no living creature could have looked upon Her in
merely natural powers without losing its life. On this account it was necessary, that the
Most High should hide her refulgence from those that saw Her, until the splendors of her
beauty should have moderated. Saint John the Evangelist alone was privileged to see the
Queen in the full redundance of the divine glory which She had enjoyed. The immense
beauty of this magnificent Queen and Mistress of the heavens, as She descended from the
throne of the blessed Trinity, can easily be understood, when we consider how the face of
Moses, after having spoken with the Lord and received the law on the mountain, shone
with such light that the Israelites could not bear it or look upon his face. We are not
informed that the Prophet saw the Divinity face to face; and if he saw It, his vision of
God certainly did not approach in the least to that enjoyed by the Mother of God.
The great Lady arrived at the Cenacle as a substitute of her divine Son in the new
evangelical Church. In the gifts of grace, which She had received for this ministry, She
showed such a plenitude and abundance, that She excited the wonder of the angels and
the astonishment of the saints; for She was a living image of Christ our Redeemer and
Master. Beneath the globe of light, in which, unseen, She arrived in the Cenacle, She was
restored to her natural existence, in so far as to be thenceforward present only in that
place. Immediately the Mistress of holy humility prostrated Herself to the ground and
abasing Herself to the dust, said: “Most high God and my Lord, behold this vile worm of
the earth, acknowledging itself formed from it (Gen. 2, 7), and coming from nothingness
to this existence, which I hold through thy most liberal clemency. I acknowledge also, O
highest Father, that thy ineffable condescension, without any merits of mine, has raised

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me from the dust, to the dignity of being the Mother of thy Onlybegotten. From my
whole heart I praise and exalt thy immense goodness in so favoring me. In gratitude for
such great blessings I offer myself to live and labor anew in this mortal life, according to
all the decrees of thy divine will. I consecrate myself as thy faithful servant and as the
servant of the children of the Church. All of them I present before thy immense charity
and implore Thee from my inmost heart to look upon them as their kindest God and
Father. For them I offer up the sacrifice of being deprived of thy glory and peace, and of
having chosen of my own free will suffering rather than joy, denying myself the vision of
Thee in order to perform what is so pleasing in thy sight.”
The holy angels that had come with the Queen took leave of Her to return to
heaven, congratulating the earth for again possessing as its inhabitant their great Queen
and Lady. I wish to mention, that while I wrote of this, the holy princes asked me, why I
did not more frequently call Mary the Queen and Mistress of the angels, and they told me
not to neglect the use of that title in the balance of this history, since they derived such
great delight therefrom. In order to obey and please them I shall use it many times from
now on. But returning to our history, we must take notice, that the heavenly Mother,
during the first three days after her descent from heaven, remained much withdrawn from
earthly things, still lingering in the overflow of the joy and admirable influences of her
triduum of glory in the heavens. Of all mortals the Evangelist saint John alone had
cognizance of this mystery; for in a vision he had seen the great Queen of heaven ascend
with her divine Son and had also seen Her descend in her glory and graces for the
enrichment of the Church. Two days he remained as it were entranced and suspended in
admiration at this extraordinary mystery. Knowing that his most holy Mother had
descended from on high he desired to speak to Her, but dared not presume.
Battling between the urgency of his love and the restraint of his humility, the
beloved Apostle hesitated nearly a whole day. Conquered by his filial love, he at last
resolved to seek the presence of his heavenly Mother in the Cenacle, and on his way
thither, he stopped to argue with himself. “How can I presume to do what I desire, before
knowing the will of the Most High and of my Mistress? Yet my Redeemer and Master
has given Her to me as a Mother and favored and bound me to Her as a son; hence it is
my duty to serve and assist Her. She is not ignorant of my desire, and will not despise it;
She is kind and sweet, and will pardon me. I wish to prostrate myself at her feet.”
Therewith saint John came to a resolve, and he went to the place where the Queen was in
prayer with the rest of the faithful. At the instant in which he raised his eyes to look upon
Her, he fell down prostrate just as he and the other two Apostles had fallen at seeing the
transfigured Lord on mount Tabor (Matth. 17, 2). For the splendors which he now saw in
the countenance of most blessed Mary were very like to those seen on our Savior Jesus at
that time. As the impression caused by the vision of her descent from heaven was also
still enduring, his human weakness was so much the more completely overwhelmed and
he fell to the earth, without power of again rising to his feet for the space of an hour. Nor
were the Apostles and disciples, who were present in the Cenacle, necessarily astonished
at this fall; because, in imitation of their divine Master, and moved by the example and
instructions of the most holy Mary, they were frequently, during the time they were
expecting the Holy Ghost, lying prostrate and in the form of a cross praying for the
coming of the Paraclete.

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 The kindest Mother then approached the humble and blessed Apostle, and raised
him from his prostrate position, and, assuming a more natural appearance, fell herself
upon her knees, and said to him: “My master and son, thou already knowest that I am to
be governed in all my actions by obedience to thee; for thou takest the place of my divine
Son and Master, in order to command me in all that I am to do. I now ask thee anew to be
solicitous in commanding me, on account of the consolation I derive from obeying in all
things. Hearing these words, saint John felt great confusion and perplexity on account of
what he had seen and experienced concerning Her, and he once more prostrated himself
before Her, offering himself as her slave and begging Her to command and govern Him
entirely. In this urgent request saint John persevered for some time, until, overcome by
the humility of our Queen, he subjected himself to her will and was persuaded to yield to
Her, agreeing to command Her as She wished. For this was of the greatest profit for his
own advancement, and for us a unique and efficacious example, reminding us of our
pride and teaching us to crush it. If we acknowledge ourselves devout children of this
heavenly Mother and Mistress of humility, we are justly obliged to imitate and follow
Her. The vision of the great Queen of the angels in her state of glory was so deeply
impressed upon the understanding and the interior faculties of the Evangelist, that the
image of it remained within Him during all His life. At the moment when he saw Her
descend from heaven, he cried out in great wonder. The intelligence he then received
concerning Her he afterwards manifested in the Apocalypse, and especially in the twelfth
chapter, as I will explain later on.

INSTRUCTION WHICH THE GREAT QUEEN AND MISTRESS OF THE

ANGELS GAVE ME.
My daughter, though I have until now so many times urged thee to detach thyself
from all visible and earthly things and to die to thyself and to all that savors of a child of
Adam, and though I have fully exhorted and instructed thee in the first and second part of
my life already written; yet I now call upon thee anew, with the affection of a kind and
loving Mother, and I invite thee in the name of my divine Son, in my own name and in
that of the angels, who also love thee so much, that, forgetting all else, thou raise thy self
to another life, more exalted and heavenly, approaching that of the eternal felicity. I
desire that thou leave entirely the ancient Babylon, thy enemies and all their false and
harassing vanities, and that thou approach the holy and celestial Jerusalem, live in its
porches, where thou art to occupy thyself in the true and perfect imitation of my life and
thus arrive by the divine grace at the intimate union of my Lord and thy most faithful
Spouse. Hear me then, my dearest; with a joyful attention and alacrity of soul follow me
fervently, reproducing in thy life the image of what thou writest, and study what works I
performed after I came back from the right hand of my divine Son to this world. Meditate
upon and penetrate into all my doings, in order that, according to the graces thou
receivest, thou mayest continually copy, what thou understandest and writest. Divine
favor will not fail thee, for the Most High will not deny it to those, who on their part exert
themselves according to their power, and He will not refuse thee his assistance to attain
what is pleasing and acceptable to Him, if thou do not by thy negligence make thyself
unworthy. Prepare and expand thy heart, inflame thy will, purify thy understanding, and
cast out from thy faculties every image and impression of visible creatures. For thus will
none of them interfere with thee, nor any of them draw thee into venial sin or

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imperfections; the Most High will deposit in thee his hidden wisdom and thus thou shalt
be prepared and anxious to execute all that is most pleasing in our eyes and enjoined
upon thee by Us.
From now on thy life is to be like that of one newly called from the grave. Just as
such a one is apt to turn to a new life, as if estranged and foreign to all that he loved in his
former life, changed in all his desires, reformed and alienated from all his former
inclinations; so I desire, that thou, my daughter, be renewed. For thou must live as if thou
wert re-endowed with the highest possible gifts of the soul by the divine power within
thee. But for these divine operations it is necessary that thou use thy own efforts and
prepare thy whole heart, so that thou mayest be entirely free and become a blank tablet as
it were, whereon the Lord, with his own ringers, may write and stamp, as in soft and
yielding wax, the seal of my virtues. His Majesty desires thee to be an instrument in his
hands wherewith to operate his own holy and perfect will ; and thou knowest, that an
instrument does not offer resistance to the artisan, and if it possesses free will, it uses it
only in order to permit itself to be freely moved. Now then, my dearest, come, come
whither I call thee; and remember that if it is natural to the highest Good to bestow favors
and communicate Itself to the creatures at all times, yet in the present age, this Lord and
Father of mercies seeks to manifest more abundantly his liberal kindness toward mortals.
For the times have advanced toward their end and there are few, who are willing to
dispose themselves for the reception of his divine gifts. Do not thou lose such a favorable
occasion; follow me, and tread in my footsteps; and since I invite thee to such a
happiness in motherly love and by such high and perfect doctrine, do not grieve the Holy
Ghost by thy tardiness.

SAINT JOHN THE EVANGELIST, IN CHAPTER THE TWENTYFIRST OF

THE APOCALYPSE, GIVES A LITERAL DESCRIPTION OF HIS VISION OF
THE MOST HOLY MARY OUR LADY AS SHE DESCENDED FROM HEAVEN.
It befitted the exalted dignity of saint John as being appointed the son of most
holy Mary by Jesus on the Cross, that he should be the secretary of the ineffable
sacraments and mysteries of the great Queen, which were kept concealed from other
persons. For this reason many of her mysteries were revealed to him before her excursion
into heaven, and he was made an eye-witness of the hidden mysteries on the day of the
Ascension, when this sacred Eagle saw the divine Sun, Christ (Isaias 30, 26), ascend in
seven-fold light, as Isaias said, and with it, the moon Mary shining as the sun, on account
of her likeness to Christ. The most fortunate Evangelist saw Her ascend and seated at the
right hand of her Son; he saw Her also descend, as I have said, with renewed
astonishment; because he recognized the change and renovation at her return to the earth
after having experienced the influences of the divine glory and godlike attributes. As is
said in the second part, our Savior Jesus had already promised the Apostles, that before
going to heaven He would arrange for the stay of his most blessed Mother for the
consolation and direction of his holy Church. But the Apostle saint John, during his first
joy and wonder at seeing the great Queen seated at the right hand of Christ our Savior,
forgot this promise and, absorbed in the consideration of this unthought of event, he
began to fear or get anxious, lest the heavenly Mother should remain in the glory which
She enjoyed. Agitated by this uncertainty, saint John, amid the jubilee of his soul, felt
also the afflicting pangs of love at the loss; and these lasted until he again remembered

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the promises of his Master and Savior and saw his most holy Mother descending to the
earth.
The mysteries of this vision remained impressed upon the memory of saint John,
so that neither these, nor all the others revealed to him by the Queen of the angels, ever
escaped his mind ; and the sacred Evangelist sought to spread the knowledge of them in
the holy Church. But the humility of the most prudent Mary our Lady deterred him as
long as She lived and persuaded him to keep them hidden within his bosom until the
Most High should command otherwise; for it was not opportune to manifest them to the
world beforehand. The Apostle obeyed the wishes of the heavenly Mother. Before his
death, at the time when God commissioned him to enrich the Church with the hidden
treasures of these sacraments, he was instructed by the Holy Ghost to reveal them in
deeply metaphorical and enigmatic language, which, as the Church itself confesses, is
difficult to understand. It was proper that they should not be open to all, but shut up as the
pearl is in nacre or in its shell, or as the gold is hidden in the minerals of the earth. The
holy Church, gradually more enlightened and studying them diligently, could draw upon
these treasures as necessity required; and in the meanwhile preserve them in deposit
within the obscurity, which the holy doctors have met with and acknowledge in the holy
Scriptures, and especially in the Apocalypse.
In the course of this history I have already spoken of the providence of the Most
High in concealing the greatness of his most holy Mother in the primitive Church, (Part
II, 413) and I will offer no excuse for pointing it out anew, because of the admiration it
will cause in those, who now come to know of it. In order to moderate our doubts (if any
should be entertained), we need only consider what the various saints and doctors have
said anent the providential concealment of the body and the burial of Moses (Deut. 34, 6).
This was ordained they say, in order that the people of the Jews, so given to idolatry,
might not be led astray into giving adoration to the body of the Prophet, whom they
esteemed so highly, or that they might not begin to venerate him by some superstitious
and vain cult. For the same reason they say, that Moses, writing of the creation of the
world and of all creatures, although the angels were the most noble of all, did not
expressly mention their creation, but only indicated it by the words: “God created light”
because these words can be understood as well of the material light of this visible world,
as also, by a hidden metaphor, of those substantial and spiritual lights, the holy angels, of
whom a more open mention was at that time not opportune.
If the Hebrews were subject to the danger of idolatry because of the intercourse
and vicinity of heathenism and because of their blind inclination to attribute Divinity to
men or to whatever seemed great, powerful or in any way superior; then, if, in the first
preaching of the Gospel and the faith of Christ our Savior, the great excellences of his
most holy Mother had been propounded to them, the gentiles would have been in still
greater danger of this error. In corroboration of this we have the saying of Dionysius the
Areopagite, who, though he was such a great philosopher that he had found out the
existence of the true God even by his natural acumen of mind, openly maintained, after
he had become a Catholic, that, when he had seen and conversed with the most holy
Mary, he would certainly have esteemed and adored Her as a God, if faith had not taught
him otherwise. In this danger then would have fallen, much more easily, the ignorant, and
they would certainly have confounded the Divinity of Christ the Redeemer, which they
were obliged to believe together with the greatness of his most pure Mother, thinking

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that, since they were propounded at the same time and showed such similarity in holiness,
She was a God just as her Son. But this danger vanished after the faith and practice of the
Church had taken such deep roots and after it had been so clearly established by the
teachings of the holy doctors and by so many miracles wrought by God in testimony of
the Redeemer. Enlightened by these testimonies we know that He alone is God and true
man, full of truth and grace; and that his Mother is a mere creature, full of grace without
possessing the Divinity and next to God above all the rest of creation. In our times then,
so enlightened by the divine truths, the Lord knows when and how it is proper to spread
the glory of his most holy Mother by opening up the enigmas and secrets of the holy
Scriptures wherein He holds them enshrined.
The mystery of which I am about to speak, with many others concerning our great
Queen, was recorded by the Evangelist in the metaphors of the twenty-first chapter of the
Apocalypse; especially introducing the most holy Mary under the type of the holy
Jerusalem and describing Her under cover of all the circumstances mentioned in that
chapter. Although in the first part I have explained it at length in three chapters, applying
it, as it was then given me to understand, to the mystery of the Immaculate Conception of
the blessed Virgin Mother; yet it is necessary now to interpret it in relation to the mystery
of the descent of the Queen of angels after the Ascension of the Lord. Let it not be
objected that there is a contradiction or repugnance in these different applications; for
both of them are legitimately founded on the literal text of the Scriptures, and there can
be no doubt, that the divine Wisdom can comprehend in the same and identical words
many mysteries and sacraments. As David said: In one word we can include more than
one thing, and God certainly included a double meaning in the same words without
equivocation or contradiction (Ps. 61, 12). This is one of the sources of the difficulties
found in holy Scripture, and one that was necessary in order to make it more pregnant
and precious in its meaning and in order that the faithful may study it with greater
humility and reverence. That it should be so full of enigmas and metaphors is necessary,
since in that style and wording, the sacred mysteries, which would be strained by the
more proper terms, can be expressed much more fully.
This will be better understood in the mysteries now under consideration, for saint
John says that “he saw the holy city of the new Jerusalem, prepared and adorned as a
bride, descending from heaven,” etc. There is no doubt that this metaphor of a city refers
truly to the most holy Mary, and points out her descent after having ascended with her
most blessed Son. At the same time it also refers to her descent in the divine mind by her
Immaculate Conception, in which She was formed as the new earth and the new heaven,
as explained on in the first part. The Evangelist included both these sacraments, when he
speaks of this event in the twenty-first chapter. Therefore it will be necessary to explain it
in this new sense, though this will imply a repetition of the sacred text; but I will explain
it more briefly on account of what I have already said in the first part. I will now speak in
the name of the Evangelist, for the sake of greater brevity.
“And I saw a new heaven and a new earth. For the first heaven and the first earth
was gone, and the sea is now no more” (Apoc. 21, 1). He calls the most sacred humanity
of the incarnate Word and that of his heavenly Mother, a new heaven and a new earth: a
heaven, on account of the inhabitation of the Divinity in humanity, and a new one, on
account of the renovation of mankind. In Christ Jesus our Savior lives the Divinity (Col.
2, 9), in a oneness of personality following from the indissoluble substantial union; while

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in Mary another kind of union is effected, an extraordinary union of graces. These
heavens are now new; the passible humanity, which the Evangelist had seen wounded
and dead in the sepulchre, he now saw elevated and placed at the right hand of the eternal
Father, crowned with glory and with the gifts merited by his life and death. He saw also
the Mother, who had given to Christ this passible nature and had co-operated in the
Redemption of the human race, seated at the right hand of her Son (Ps. 44, 10) and
absorbed in the ocean of the inaccessible light of the Divinity, participating in the glory
of her Son as his Mother and meriting it in justice and on account of her ineffable works
of charity. He called also the earth of the living a new heaven and a new earth, as it was
renewed by the lamp of the Lamb (Apoc. 21, 23), replenished with the spoils of his
triumph and newly illumined by the presence of his Mother; renewed also because as
Sovereigns They had taken possession of their reign through all the eternities. They
renewed it also by having afforded its inhabitants the opportunity to see Them with their
own eyes and to partake of their benefits, by having populated this earth with the new
children of Adam as its citizens and their allies and by having turned it over to them
without any danger of loss. On account of these different kinds of renewal he said that the
first heaven and the first earth had gone; not only because the sacred humanity of Christ
and that of most holy Mary, in which He had lived as in the first heaven, had betaken
Themselves to the eternal habitations, bearing with them also the earth of their human
essence; but also because men themselves from the ancient heaven and earth of their
passible being, had passed to the state of impassibility. Gone were the rigors of justice,
and blessed rest was attained. The winter of troubles had fled (Cant. 2, 11) and the eternal
springtime of joy and delight had come. The first earth and heaven of all the mortals had
also vanished; for the celestial Jerusalem had been barred and locked during five
thousand two hundred years, so that none could enter and all the mortals would have been
confined to the old sin-stained earth, if through the entrance of Christ and his most
blessed Mother these bars and locks had not been shattered and the divine justice had not
been satisfied.
In an especial sense the most blessed Mary was a new heaven and earth and new
earth by ascending with her Son, the Savior Jesus, and by taking possession at his right
hand in the glory of body and soul without having passed through the death common to
all the sons of men. Although even in her human condition upon earth She was a heaven,
whence She saw the Divinity; but this condition of the great Lady passed away, to take
the place of another condition, making Her, by an admirable disposition of the divine
Providence, a new heaven, in which God might dwell among all creatures in the highest
glory. In this new order of things, in this new heaven, there was no sea; for through Her
the bitterness and sorrows of labor had come to an end, if She would have consented to
remain from that time on in that most happy state. In regard to the other saints, who in
body and soul, or only in the soul, remained in glory, all storms and dangers of the first
earth in mortal life now really had an end.
The Evangelist proceeds: “And I John saw the holy city, the new Jerusalem,
coming down out of heaven from God, prepared as a bride adorned for her husband.” I,
an unworthy Apostle of Jesus Christ, am the one to whom this hidden sacrament was
revealed in order that it might become known to the world : and I saw the Mother of the
Incarnate Word, the true mystical city of Jerusalem, the vision of peace, descending from
the throne of God himself to the earth, and I saw Her clothed as it were with the Divinity

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and adorned with a new participation in God s attributes, his wisdom, power, holiness,
immutability, and amiability, and resembling his Son in her actions and behavior. She
came as an instrument of his Omnipotence and taking the place of God by a new
participation. Although She came to the earth in order to labor upon it for the benefit of
the faithful and for this purpose deprived Herself voluntarily of the vision of eternal
glory, nevertheless the Most High resolved to send Her adorned and furnished with the
power of his own arm and to compensate Her for the beatific vision She relinquished.
Instead of it She was favored with another sort of vision and participation in his
incomprehensible Divinity, suited to her present state of pilgrimage, but yet so divine and
exalted, that it exceeds all the thoughts of angels and men. He adorned Her with gifts
limited only by Herself and has prepared Her as a Bride for her Spouse, the incarnate
Word, enriching Her so that no grace or excellence was wanting in Her. Nor should her
absence from his right hand deprive Her of the presence and intercourse of her Man, who
was to remain in Her, as in his proper heaven and throne. Just as the sponge receives and
soaks up the fluids into its hollow spaces, so, according to our mode of understanding,
this great Lady was filled with influences and communications of the Divinity.
The text further states: “And I heard a great voice from the throne, saying: Behold
the tabernacle of God with men, and He will dwell with them. And they shall be his
people; and God himself with them shall be their God.” This voice proceeding from the
throne, filled all my mind with sweetness and joy. I understood how the great Lady,
before her death, attained possession of the great reward merited as a singular favor and
the prerogative due only to Her among all the mortals. None of these, after attaining
possession of their glory, had permission or authority to return to life; yet this privilege
was conceded to this only Bride for the increase of her glory. She, in full possession of
eternal beatitudes and proclaimed by all the courtiers of heaven as their legitimate Queen
and Lady, wished of her own free will to descend and become the Servant of her vassals,
educating and governing them as her children. On account of this charity She deserved, to
have all the mortals as her subjects, and to be put in possession of the militant Church,
where She was to dwell, over which She was to preside and draw the blessing, the mercy
and forgiveness of God; for in her bosom the Lord was sacramentally present during the
whole time in which She lived in the primitive Church after her descent from heaven. If
there had been no other reason, her Son would have instituted the most holy Sacrament in
the world in order thus to dwell in Her; and through her merits and petitions He remained
among men with new graces and benefits; wherefore the Evangelist adds :
“And God shall wipe away all tears from their eyes; and death shall be no more,
nor mourning, nor crying.” This great Lady came as the Mother of grace, of mercy, of
joy, and of life. She it is, that fills the world with joy, that dries away the tears brought on
by the sin of our mother Eve. She turned mourning into rejoicing, tears into new jubilee,
clamors into praise and glory, the death of sin into life for all who seek it. Now the death
of sin is at an end, and all the clamors and the pains of the wicked are at an end, if only,
before their damnation, they will flee to this sanctuary and there find pardon, mercy and
consolation. The first ages, which were not blessed with the presence of Mary, the Queen
of the angels, have fled and passed with all the sorrows and sighs of those that sought Her
and could not see Her; for now the world possesses Her for a refuge and help, and for a
shield of mercy against the divine justice that hangs over the sinner s head.

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 “And He that sat upon the throne, said: Behold I make all things new.” This was
the voice of the eternal Father, who gave me to understand, how He would make all
things new: a new Church, a new Law, new Sacraments. Having conferred upon men
such new blessings as to give them his Onlybegotten Son, He added to this blessing by
sending them the most holy Mary thus renewed, endowed with such wonderful gifts and
power as to enable Her to distribute the treasures of the Redemption, and by placing them
altogether into her hands to be scattered broadcast according to her most prudent will. For
this purpose did He send Her from the royal throne, a faithful reproduction of his Son,
and, like a faithful copy of the Original, sealed Her, in as far as is possible in a mere
creature, with the attributes of the Divinity. Her holiness was also to be copied by the
new evangelical Church.
“And He said to me: Write, for these words are most faithful and true. And He
said to me: It is done. I am Alpha and Omega; the beginning and the end. To him that
thirsteth, I will give of the fountain of waters, freely. He that overcometh shall possess
these things, and I will be his God; and he shall be my son.” The Lord from his throne
(says saint John), commanded me to write down this mystery, in order to give witness to
the fidelity and truth of his words and of the works of the most holy Mary, into whose
hands He has pawned his Omnipotence. And because these sacraments are so exalted and
hidden, I announce them in figures and riddles, leaving it to the Lord to manifest them in
the world at his own time, and letting all understand, that whatever is possible has been
done for the restoration and welfare of mortals. In saying “it is done,” God reminds men
of their obligations toward Him for sending his Onlybegotten to suffer and die for them
and to teach them his doctrine; and for sending his Mother to assist and succor the
Church; and for sending the Holy Ghost to promote and enlighten, to strengthen and
comfort it with the gifts He had promised. And since the eternal Father had nothing more
to give us, He says: “It is done.” As if he had said: “All that is possible to my
Omnipotence and proper to my equity and bounty, I have given, and the One who is the
beginning and end of all that has being. As the beginning, I give it by the omnipotence of
my will ; and as the end of all, I receive all things, providing in my wisdom the means by
which they attain their last end. These means are all under the control of my most divine
Son and his Mother, my chosen and beloved One among the children of Adam. In Her are
the pure and living waters of grace, from which all the mortals, who thirst after their
eternal salvation, may draw it as from its fount and source (John 7, 37). For them these
waters are distributed gratis; since they could not merit them, yet with his own life, my
incarnate Son has merited them, and his blessed Mother gains and merits them for those
that apply to Her. And whoever shall overcome the hindrances to these waters of grace,
that is: Whoever overcomes himself, the world and the demon, shall find Me a liberal,
loving and mighty God; he shall possess all my goods and whatever through my Son and
his Mother I have prepared for him; for I shall adopt him as my child and as an inheritor
of my eternal glory.
“But the fearful, and unbelieving, and abominable, and murderers, and
whoremongers, and sorcerers, and idolaters, and all liars, they shall have their portion in
the pool burning with fire and brimstone, which is the second death.” To all the sons of
Adam I give my Onlybegotten as a Master, Redeemer, and Brother and his Mother as a
Protectress, Mediatrix and Advocate powerful be fore Me; and as such I send Her again
into the world, that all may understand how much I wish them to avail themselves of her

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protection. But those that do not over come the repugnance of their flesh to suffering, or
do not believe my testimonies and wonders wrought in their be half, or those witnessed
by my holy Scriptures; and those who, having believed, have entangled themselves in the
base impurities of carnal delights, the sorcerers, idolaters, who forsake my true power and
Divinity, following the demon; all those that work deceit and malice, shall have no other
inheritance than what they thus choose for themselves. This will be the dreadful fire of
hell, which is a pool of burning sulphur, full of darkness and stench, where for each of the
damned there shall be different pains and torments according to the abominations
committed by each one; but all of them shall be eternal and connected with the loss of the
divine and beatific vision enjoyed by the saints. This shall be the second death, from
which there shall be no salvation; because those overtaken by it have not availed
themselves of the Redemption from the first death of sin through the Redeemer and his
blessed Mother in grace. Still describing his vision the Evangelist proceeds:
“And there came one of the seven angels, who had the vials full of the seven last
plagues, and spoke with me, saying: “Come and I will show thee the Bride, the Wife of
the Lamb.” I saw that this angel and the others were of the highest and closest to the
throne of the blessed Trinity; and that they were endowed with special powers to chastise
the presumption of men who should commit the above-mentioned sins, after the mystery
of the Redemption, the life, teaching and death of the Savior had been proclaimed, and
the excellence and power of his most blessed Mother in assisting the sinners had become
known. And as, in the course of time, these sacraments, with their miracles and
enlightenment, with the example of the saints, and especially that of the apostolic men, of
the founders of religious communities, and of the great number of martyrs and
confessors, have become more and more manifest: therefore the sins of men in the last
ages are more heinous and detestable, their ingratitude toward such blessings is more
abominable and worthy of greater punishments. Consequently they rouse so much the
greater indignation and wrath of the divine justice. Thus in the future times (which are the
present ones for us), God shall punish men with greater rigor, sending upon them the
plagues reserved for the rapidly approaching days of the final judgment. Let the reader
refer to paragraph 266 in the first part.
“And he took me up in spirit to a great and high mountain; and he showed me the
holy city of Jerusalem coming down out of heaven from God.” I was raised by the power
of God to a high mountain of exalted intelligence and enlightenment concerning the
hidden sacraments, and in this state I saw the Bride of the Lamb, his Woman, like the city
of Jerusalem; the Bride of the Lamb, on account of her likeness in reciprocal love to Him,
who took away the sins of the world (John 1, 29) ; his Woman, because She accompanied
Him inseparably through all his works and wonders, and because for Her He came forth
from the bosom of his eternal Father to have his delight with the children of men, who
were the brethren of this Bride and, through Her, also his own brethren. I saw Her also as
the city of Jerusalem, who enclosed Him within herself and afforded Him a spacious
habitation, though He cannot be encompassed by heaven or earth; and because He placed
in that City the temple and the propitiatory, where He wished to be sought and propitiated
by mankind. And although on earth She humiliated and prostrated Herself beneath the
feet of all, as if She had been the least of creatures, I saw Her raised on high to the throne
and the right hand of her Onlybegotten, whence She again descended, prosperous and
bountiful, to enrich the faithful children of the Church.

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 COMPLETING THE EXPLANATION OF THE TWENTY-FIRST
CHAPTER OF THE APOCALYPSE.
This holy city of Jerusalem, Mary our Mistress, according to the Evangelist,
“Having the glory of God, and the light thereof, was like to a precious stone, as to the
jasper stone, even as a crystal.” From her very beginning, the soul of the most holy Mary
was filled and, as it were, bathed, in new participations of the Divinity, such as was never
seen or known of any other creature; for She alone was the aurora sending forth the
splendors of the Sun, Christ, true God and man, to whom She was to give birth. And this
divine light and clearness went on increasing until She reached the highest state, seated at
the right hand of her Son on the very throne of the blessed Trinity and clothed in the
variety of all the gifts, graces, virtues, merits and glory beyond all creatures (Ps. 44, 10).
When I saw Her in this place of inaccessible light, it seemed to me, that She possessed no
other splendor than that of God himself, who seemed to communicate it to Her from the
fount and origin of his immutable Being. Through the humanity of his Onlybegotten the
same light and clearness seemed to be both in the Mother and the Son, each according to
their degree; yet in substance seeming one and the same, not found in any of the other
blessed, nor in all of them together. In variety She seemed like jasper, in preciousness
She was inestimable, and in beauty of body and soul She was like translucent crystal,
permeated by the very substance of clearness and light. “And it had a wall great and high,
having twelve gates, and in the gates twelve angels, and names written thereon, which are
the names of the twelve tribes of the children of Israel. On the east, three gates; and on
the north, three gates; and on the south, three gates; and on the west, three gates.” The
wall which defended and enclosed this holy city of most holy Mary, was so great and
high as is God himself and all his omnipotence and divine attributes; for all the power
and greatness of God, his immense wisdom, were called in requisition to fortify, to secure
and defend this great Lady from the enemies that might assault Her. And this invincible
defense was redoubled, when She descended to live alone in the world, without the
company of her divine Son, and to establish the new Church of the Gospel. For this
purpose She held at the disposal of her will, in a new manner, God’s own power against
all the enemies of the Church, visible and invisible. Since, after the foundation of this
new city of Mary, the Most High threw open most liberally all his treasures, and since He
wished to call through Her all mortals to the knowledge of Himself and to the eternal
happiness, the gentiles, Jews, barbarians, without distinction of nationality or estate: there
fore He built this holy City with twelve gates opening up toward all directions of the
world. In them He placed the twelve angels, who were to call and invite all the children
of Adam; and especially rouse all men to devotion and piety toward their Queen. In these
gates are also the names of the twelve tribes of Israel, in order that no one might think
himself excluded from the sacred refuge of this heavenly Jerusalem, and in order that all
might understand, that most holy Mary holds their names written in her heart and
intimately connected with the favors She received of the Most High as the Mother of
clemency and mercy, and not of justice.
“And the wall of that city had twelve foundations, and in them, the twelve names
of the twelve Apostles of the Lamb.” When our great Mother and Mistress was at the
right hand of her Son and God in the throne of his glory, She offered Herself to come
back to the world to plant the Church; thereupon the Lord charged Her especially with

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the care of the Apostles and wrote their names in the inflamed and pure bosom of that
heavenly Instructress, where we would see them written, if that were possible to our
mortal eyes. Although at that time there were only eleven names of the Apostles, that of
Mathias was selected beforehand to take the place of Judas. And because upon the
wisdom and love of this great Lady depended the doctrine, the instruction, the firmness
and entire government, by which we twelve Apostles and saint Paul were to found the
Church, on this account our names are written in the foundation of this mystical city of
Mary; for She is to be the mainstay and the groundwork of the holy Church and of its
founders, the Apostles. By her doctrine She taught us, by her wisdom She enlightened, by
her charity She inflamed us, by her patience She bore with us, by her meekness She drew
us on, by her counsel She governed us, by her advice She prepared us for her work, and
by the dispensation of her heavenly powers She delivered us from dangers. To all She
rendered assistance as if there were but one that needed it, and each one She helped as if
each were a multitude. To us twelve Apostles were these gates opened up more widely
than to all the children of Adam. While our Mistress lived, She never failed in protecting
each one of us, but remained present with us at all times and places, defending us and
protecting us without fail in all our necessities and labors. From this great and powerful
Queen, and through Her, we participated and received all the blessings, graces and gifts
of the Most High, in order that we might be fit ministers of the New Testament (II Cor. 3,
6). For these reasons were our names written in the foundations of the walls of this
mystical City, the most blessed Mary.
“And he that spoke to me, had a measure of a reed of gold, to measure the city
and the gates thereof, and the wall. And the city lieth in a foursquare, and the length
thereof is as great as the breadth: and he measured the city with the golden reed for
twelve thousand furlongs, and the length and the height and the breadth thereof are
equal.” In order that I might understand the immensity of this holy City of God, the one
that spoke to me measured it in my presence. For measurement he had a hollow cane or a
reed of gold, which symbolized the deified humanity of the Word, with its gifts, graces
and merits; and in which were united the frailty of the human and terrestrial nature with
the precious and inestimable essence of God, exalting the humanity and its merits.
Although this measure so greatly exceeds that which it was to measure, namely the
blessed Mary; yet in all the heavens and the earth nothing else could be found to measure
the most holy Mary and her greatness, than her own Son and true God. For all the
creatures, human and angelical, were inferior and unsuited to the measurement and
exploration of this mystical and divine City. But measured by her Son, She was found
commensurate with Him, as a Mother worthy of Him, without failing in anything
belonging to this dignity. Her greatness was twelve thousand stadia, equal in all its
dimensions; hence it forms a cube, proportionate in all its parts. Such was also the
proportion and immensity of the gifts of the great Queen; so that if the saints each
received five or two talents, She received in proportion twelve thousand of each gift,
reaching immense magnitude. Though She was already measured thus when She passed
into existence by her Immaculate Conception and prepared for the Mothership of God;
yet She was measured again on this occasion, when She returned from the right hand of
the eternal Son and her dimensions were proportionate to take the place and office of her
Son and Redeemer of the world.

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 “And the building of the wall thereof was of jasper stone: but the city itself pure
gold, like to clear glass. And the foundations of the walls of the city were adorned with
all manner of precious stones.” The doings and the outward behavior of most holy Mary,
which, like the walls surrounding a city, are visible to all, were of such wondrous beauty
and variety, that merely by her example She conquered and attracted the hearts of all that
looked upon Her or conversed with Her. By Her sole presence She routed the demons and
all his fantastical illusions; and therefore the walls of this City were of jasper. By her
conduct and labors, as far as they became known exteriorly, our Queen produced more
fruits and wrought greater wonders in the primitive Church, than all the Apostles and
saints of that age. The interior of this city was of the finest gold of inexplicable clearness,
participated from her own Son and so closely resembling the light of the infinite Being,
that it seemed but the reflex of it. And this City was not only of the finest and most
precious gold, but it seemed as of the purest and transparent glass; for She was an
immaculate mirror of the Divinity, admitting no other image. She was like a crystalline
tablet on which was written the evangelical law. In Her it should become known to the
whole world; therefore this tablet was of clear glass and not of opaque stone, as that of
Moses, for one people only. All the foundations in the walls of this great City were of
precious stones; for it was founded by the hand of the Most High, who, being rich and
powerful, built it without stint or measure, with whatever was most precious, estimable
and secure of all his gifts, privileges and favors. These were typified by the most solid,
rich, beautiful and valuable stones known among men. (Let the tenth chapter of the first
book, first part, be consulted.)
“And the twelve gates of the city are twelve pearls, one to each: and every several
gate was of one several pearl. And the street of the city was pure gold, as it were
transparent glass. And I saw no temple therein. For the Lord Almighty is the temple
thereof, and the Lamb.” He that comes to this holy city of Mary and enters through faith,
hope, veneration, piety and devotion, will find it a precious pearl that will make him
fortunate, rich and prosperous in this life and blessed through her intercession in the next.
He will feel no repugnance in entering this City of refuge, because its gates are lovely
and desirable, like rich and precious gems. Hence no mortal will have an excuse, if he
does not avail himself of the most blessed Mary and of her kindness toward the sinners.
For there is nothing in Her which is not capable of attracting the soul to Her and to
eternal salvation. If the gates then are so beautiful and precious to all that approach them,
much more beautiful will be the square of this City; for it is of the purest gold and
translucent, which signifies her most ardent love and desire to admit all and enrich them
with the treasures of eternal happiness. For this purpose She manifests Herself to all in
the clearest light; and no one will find in Her the darkness of deceit or falsehood. And
because into this holy city of Mary came God himself and in an especial manner, and the
Lamb, her own Son in sacramental form, thus filling and occupying Her: therefore I saw
in Her no temple and no propitiatory except the omnipotent God and the Lamb. Nor was
it necessary to build a temple in this City for the ceremonious offering of prayers and
petitions as in other cities. For God himself and her divine Son were her temple and They
were attentive and propitious to all her petitions, prayers, and requests offered for the
faithful of the Church.
“And the city hath no need of the sun, nor of the moon, to shine in it. For the
glory of the Lord hath enlightened it, and the Lamb is the lamp thereof.” After our Queen

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had returned to the world from the right hand of her divine Son, her spirit was
enlightened not only in the manner common to the saints, nor only in the manner She had
been enlightened before her ascension, but, in recompense for the clear vision and
fruition of which She deprived Herself in order to return to the militant Church, another
kind of vision, an abstractive and continual vision of the Divinity, was conferred upon
Her, and with it was joined another kind of fruition proportionate to it. Hence, in a
manner peculiar to Her, She participated in the state of the comprehensors, though She
was yet a pilgrim. Besides this privilege She enjoyed also another: that her divine Son in
the sacramental species of bread remained continually within her bosom, as in his proper
tabernacle: for whenever She received holy Communion, the sacred species were not
dissolved until She received them the next time; so that as long as She lived in the world
after her descent from heaven, She bore with Her without intermission her divine Son and
sacramental God. By a special kind of vision She also saw Him within Herself and
conversed with Him without the necessity of seeking his royal presence anywhere outside
of Herself. She bore Him within her bosom and could say with the Spouse: I hold Him
and will not let Him go (Cant. 3, 4). Hence there could be no night in this holy City,
where grace shone as the moon, nor was there need of any other rays than those of the
Sun of justice, since She possessed them in all plenitude, and not only in part, as the rest
of the saints.
“And the nations shall walk in the light of it: and the kings of the earth shall bring
their glory and honor into it.” No excuse or justification can the banished children of Eve
have, if by the divine light, which Mary gave to the world, they do not walk in the path of
true happiness. In order that She might enlighten his Church in the first age, her Son sent
Her and made Her known to the first children of his holy Church. In the course of ages
He has continued to manifest her holiness and greatness by the wonders performed by
this Queen and by innumerable favors and blessings flowing from her hands upon
mankind. In these last ages, which are the present, He will spread her glory and make Her
known in new splendor, on account of the Church s great need of her intercession and of
her help against the world, the demon and the flesh. For these, through men’s own fault,
as we see even in our day, will assume greater sway and strength to hinder the working of
grace in men and to make them more unworthy of glory. Against this new malice of
Lucifer and his followers the Lord wishes to oppose the merits and intercession of purest
Mary and the light sent into this world by the example of her life. She is to be the refuge
and sanctuary of sinners and the straight and secure way, full of splendor for all that wish
to walk upon it.
If the kings and princes of the earth would walk in that light and seek their honor
and glory in this city of Mary and employ the greatness, power, riches of their states in
advancing the honor of her name and that of her most holy Son, then they could rest
assured, that being directed by this Northstar, they will be assisted in the exercise of their
dignities and will govern their states with great success. In order to renew this confidence
in our Catholic princes, professors and defenders of the faith, He discloses all that I now
and in the course of this history have been made to understand and record. For this reason
the highest King of kings and the Restorer of monarchies has given the most holy Mary
the title of Patroness, Protectress and Advocate of these Catholic kingdoms. Through this
singular blessing the Most High has resolved to remedy the calamities and difficulties,
which the Christians on account of their sins, are to endure and suffer and which in our

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own times we sorrowfully and tearfully are sustaining. The infernal dragon has poured
out his froth and fury against the holy Church, because he sees the carelessness of its
heads and members and because he sees so many men in love with vanity and delusive
pleasures. The greater part of the guilt and its punishment falls upon those who call them
selves Catholic, whose offenses, as being those of children, are more heinous ; for they
know the will of their heavenly Father, who dwells on high, and yet do not strive to fulfill
it more earnestly than the strangers. Though knowing that the kingdom of heaven suffers
violence and must be gained by labors, they have nevertheless given themselves over to
idleness and pleasure, temporizing with the world and the flesh. This dangerous deceit of
the demon, the just Judge punishes by the demon himself, giving him, in his just
judgments, the liberty to afflict the holy Church and scourge its children with rigor.
But the Father of Mercies, who is in heaven, does not permit the works of his
kindness to be entirely undone; and in order to preserve them He offers us the opportune
protection of most holy Mary, in order that through her prayers and intercession his
divine justice may find some pretext or excuse for the suspension of the rigorous
chastisements hanging over us. He wishes to wait and see, whether we shall avail
ourselves of the intercession of this great Queen and Lady of Heaven for pacifying the
just indignation of her divine Son, and whether we shall amend our lives, by which we
make ourselves unworthy of his mercy and provoke his justice. Let not the Catholic
princes and the inhabitants of these kingdoms neglect this occasion, wherein the blessed
Mary offers the days of salvation and the acceptable time of her protection. Let them
exalt the glory and honor of this Queen by devoting themselves entirely to the service of
her divine Son and of Her, in thankfulness of the blessing of the Catholic faith, which has
been preserved until now so pure in these kingdoms. For both Mother and Son have
through this preservation of the faith shown to the world their singular love toward these
kingdoms, and they now show it again, by vouchsafing this salutary advice. Let them
therefore zealously strive to employ their power and their influence for spreading and
exalting the name of Christ and that of most blessed Mary through all the nations. Let
them believe, that in order to oblige the Son, there can be no more efficacious means than
to exalt his Mother with due reverence and to spread the knowledge and veneration of
Her through all the nations of the world.
For a still greater proof and testimony of the clemency of the most blessed Mary,
the Evangelist adds: “And the gates thereof shall not be shut by day: for there shall be no
night there. And they shall bring the glory and honor of the nations into it.” Let no one,
even though he has been neglectful and a sinner, an infidel or a pagan, approach the
Mother of mercy with diffidence. She who deprived Herself of the glory of the right hand
of her Son in order to assist us, cannot shut the portals of kindness to any one that seeks
relief with an humble heart. Whether he arrives in the night of sinfulness or in the day of
grace, at any hour of his life, he shall be admitted and assisted. If he who calls in the
middle of the night at the door of a true friend, will force him, either through his
necessity or importunity, to rise and help him with the desired bread, what will not She
do, who is so loving a Mother, who calls us and earnestly invites us to the remedy? (Luke
11, 8). She will not wait until we ourselves importune Her; for She hastens to assist. She
is eager to respond, most sweet and delightful in her favors, and most liberal in enriching
us. She is the leaven of mercy, inducing the Most High to grant it; She is the portal of
heaven, opened up for our entering through her intercession and prayers: “There shall not

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enter into it anything defiled, nor deceitful.” She is never roused to indignation or hatred
against men; in Her there is no deceit, no fault or defect; She cannot fail in anything that
mortals may need for their salvation. We have no excuse or pretext for not going to Her
with humble acknowledgment; since She, being pure and spotless Herself, will purify and
cleanse also us. She holds the keys to the fountains, from which, as Isaias says, we may
draw the waters of the Redeemer; her intercession, in response to our petitions, will turn
these keys, so that the waters will gush forth to wash us and to make us worthy of her
most blessed company, and that of her divine Son for all the eternities.

INSTRUCTION GIVEN TO ME BY THE GREAT QUEEN AND MISTRESS OF

THE ANGELS.
My daughter, I wish to tell thee for thy comfort and the comfort of my servants,
that thou hast written of these mysteries in these chapters to my great satisfaction and
with the approbation of the Most High. He wishes the world to know what I have done
for the Church in coming back from the empyrean heaven to assist the faithful, and how
much I desire to help the Catholics who seek my aid in accordance with the commands of
God and my own maternal affection. The saints also, and especially saint John, were
particularly rejoiced, that thou hast made mention of their jubilee at seeing me ascend
with my Son and Lord; for it is time that the children of the Church should know this and
understand more fully the blessings to which the Omnipotent has raised me. They are
thereby to enliven their hope and make themselves more capable of the favors I can and
will bestow upon them. Let them know that I, as a loving Mother, am filled with pity at
seeing them so deceived and oppressed by the tyranny of Satan, to whom they have
blindly fallen victims. Saint John my servant has concealed many other sacraments in the
twenty-first and the twelfth chapter of the Apocalypse concerning the favors shown me
by the Almighty. In the course of this history thou hast revealed those which the faithful
can profitably know at present, and thou shalt reveal still more.
But thou must without delay gather for thyself the fruits of all thou hast
understood and written. First of all thou must advance in heartfelt love and devotion
toward me, and be convinced that I shall be thy help in all tribulations, thy constant
assistance in all thy works; that the portals of my mercy are opened up for thee and for all
whom thou recommendest to me, if only thou shalt make thyself such as I desire.
Therefore I inform thee, my dearest, and urgently remind thee, that, in the same manner
as I was fitted out in heaven for returning and engaging in a more perfect activity on this
earth, so the Lord desires thee to be renewed in the heaven of thy interior, in the secret
and superior parts of thy spirit, in those private exercises by which thou hast created the
interior solitude for writing the rest of this life. Understand that all this has not been
brought about without special providence of God, which thou wilt easily see in pondering
over and recording thy experiences before beginning this third part. Now that thou art left
alone and art freed from the government and daily intercourse of this community, I give
thee this advice; and there is now especial reason, that with the divine favor thou renew
thyself in the imitation of my life and in putting into practice, as far as possible, what
thou knowest of me. This is the will of my divine Son, and is in harmony with thy own
wishes. Hear then my teaching and gird thyself with fortitude (Prov. 31, 17). Resolve
with all the powers of thy will to be attentive, fervent, constant, eager and diligent in
seeking to please thy Spouse and Lord. Accustom thyself never to lose Him out of sight,

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even when thou descendest to intercourse with creatures and engagest in the works of
Martha. I shall be thy Teacher. The angels shall stand by thee, so that with them and by
means of their enlightenments thou continually praise the Lord. The Most High will lend
thee his strength, so that thou mayest fight his battles with his and thy enemies. Do not
make thyself unworthy of such great blessings and favors.

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 THE THIRD GLORIOUS MYSTERY:
THE DESCENT OF THE HOLY SPIRIT

THE COMING OF THE HOLY GHOST UPON THE APOSTLES AND THE
OTHER FAITHFUL; THE MOST BLESSED MARY SEES HIM INTUITIVELY;
OTHER MOST HIDDEN MYSTERIES WHICH HAPPENED ON THAT
OCCASION.

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 In the company of the great Queen of heaven, and encouraged by Her, the twelve
Apostles and the rest of the disciples and faithful joyfully waited for the fulfillment of the
promise of the Savior, that He would send them the Holy Ghost, the Consoler, who
should instruct them and administer unto them all that they had heard in the teaching of
their Lord (John 14, 26). They were so unanimous and united in charity, that during all
these days none of them had any thought, affection or inclination contrary to those of the
rest. They were of one heart and soul in thought and action. Although the election of saint
Mathias had occurred, not the least movement or sign of discord arose among all those
first-born children of the Church; yet this was a transaction, which is otherwise apt to
arouse differences of opinion in the most excellently disposed; since each one is apt to
follow his own insight and does not easily yield to the opinion of others. But into this
holy congregation no discord found entrance, because they were united in prayer, in
fasting and in the expectation of the Holy Ghost, who does not seek repose in discordant
and unyielding hearts. In order that it may be inferred, how powerful was this union in
charity, not only for disposing them toward the reception of the Holy Ghost, but for
overcoming and dispersing the evil spirits, I will say; that the demons, who since the
death of the Savior had lain prostrate in hell, felt in themselves a new kind of oppression
and terror, resulting from the virtues of those assembled in the Cenacle. Although they
could not explain it to themselves, they perceived a new terrifying force, emanating from
that place, and when they perceived the effects of the doctrine and example of Christ in
the behavior of the disciples, they feared the ruin of their dominion.
The Queen of the angels, most holy Mary, in the plenitude of her wisdom and
grace, knew the time and predestined hour for the sending of the Holy Ghost upon the
apostolic college. When the days of Pentecost were about to be fulfilled (Act 2, 1),
(which happened fifty days after the Resurrection of the Lord our Redeemer), the most
blessed Mother saw, how in heaven the humanity (John 14, 6) of the Word conferred
with the eternal Father concerning the promised sending of the divine Paraclete to the
Apostles, and that the time predetermined by his infinite wisdom for planting the faith
and all his gifts in his holy Church, was at hand. The Lord also referred to the merits
acquired by Him in the flesh through his most holy Life, Passion and Death, to the
mysteries wrought by Him for the salvation of the human race and to the fact, that He
was the Mediator, Advocate and Intercessor between the eternal Father and men, and that
among them lived his sweetest Mother, in whom the divine Persons were so well pleased.
He besought his Father also, that, besides bringing grace and the invisible gifts, the Holy
Ghost appear in the world in visible form, that so the evangelical law might be honored
before all the world; that the Apostles and faithful, who were to spread the divine truth,
might be encouraged, and that the enemies of the Lord, who had in this life persecuted
and despised Him unto the death of the Cross, might be filled with terror.
This petition of our Redeemer in heaven was supported on earth by most holy
Mary in a manner befitting the merciful Mother of the faithful. Prostrate upon the earth in
the form of a cross and in profoundest humility, She saw, how in that consistory of the
blessed Trinity, the request of the Savior was favorably accepted, and how, to fulfill and
execute it, the persons of the Father and the Son, as the Principle from which the Holy
Ghost proceeded, decreed the active mission of the Holy Spirit; for to these Two is
attributed the sending of the third Person, because He proceeds from Both; and the third
Person passively took upon Himself this mission and consented to come into the world.

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Although all the three divine Persons and their operations spring from the same infinite
and eternal will without any inequality; yet the same powers, which in all the Persons are
indivisible and equal, have certain operations ad intra in each Person, which are not in the
others and thus the understanding engenders in the Father, not in the Son, who is
engendered; and the will breathes forth in the Father and the Son, and not in the Holy
Ghost, who is breathed forth. On account of this reason the Father and the Son, as the
active Principle, are said to send the Holy Ghost ad extra, while to the Latter is attributed
the being sent, as if in a passive manner.
On Pentecost morning the blessed Virgin Mary exhorted the Apostles, the
disciples and the pious women, numbering about one hundred and twenty, to pray more
fervently and renew their hopes, since the hour was at hand in which they were to be
visited by the divine Spirit from on high. At the third hour (nine o clock), when all of
them were gathered around their heavenly Mistress and engaged in fervent prayer, the air
resounded with a tremendous thunder and the blowing of a violent wind mixed with the
brightness of fire or lightning, all centering upon the house of the Cenacle. The house
was enveloped in light and the divine fire was poured out over all of that holy gathering
(Acts 2, 2). Over the head of each of the hundred and twenty persons appeared a tongue
of that same fire, in which the Holy Ghost had come, filling each one with divine
influences and heavenly gifts and causing at one and the same time the most diverse and
contrary effects in the Cenacle and in the whole of Jerusalem, according to the diversity
of the persons affected.
In the most holy Mary these effects were altogether divine, and most wonderful in
the sight of all the heavenly courtiers; for as regard us men, we are incapable of
understanding and explaining them. The purest Lady was transformed and exalted in
God; for She saw intuitively and clearly the Holy Ghost, and for a short time enjoyed the
beatific vision of the Divinity. Of his gifts and divine influences She by Herself received
more than all the rest of the saints. Her glory for that space of time, exceeded that of the
angels and of the blessed. She alone gave to the Lord more glory, praise and thanksgiving
than all the universe for the benefit of the descent of his Holy Spirit upon his Church and
for his having pledged Himself so many times to send Him and through Him to govern it
to the end of the world. The blessed Trinity was so pleased with the conduct of Mary on
this occasion, that It considered Itself fully repaid and compensated for having created the
world; and not only compensated, but God acted as if He were under a certain obligation
for possessing such a peerless Creature, whom the Father could look upon as his
Daughter, the Son as his Mother, and the Holy Ghost as his Spouse; and whom
(according to our way of thinking) He was now obliged to visit and enrich after having
conferred upon. Her such high dignity. In this exalted and blessed Spouse were renewed
all the gifts and graces of the Holy Spirit, creating new effects and operations altogether
beyond our capacity to under stand.
The Apostles, as saint Luke says (Acts 2, 2), were also replenished and filled with
the Holy Ghost; for they received a wonderful increase of justifying grace of a most
exalted degree. The twelve Apostles were confirmed in this sanctifying grace and were
never to lose it. In all of them, according to each one’s condition, were infused the habits
of the seven gifts: Wisdom, Understanding, Science, Piety, Counsel, Fortitude and Fear.
In this magnificent blessing, as new as it was admirable in the world, the twelve Apostles
were created fit ministers of the new Testament and founders of the evangelical Church

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for the whole world: for this new grace and blessing communicated to them a divine
strength most efficacious and sweet, which inclined them to practice the most heroic
virtue and the highest sanctity. Thus strengthened they prayed, they labored willingly and
accomplished the most difficult and arduous tasks, engaging in their labors not with
sorrow or from necessity, but with the greatest joy and alacrity.
In all the rest of the disciples and the faithful, who received the Holy Ghost in the
Cenacle, the Most High wrought proportionally and respectively the same effects, except
that they were not confirmed in grace like the Apostles. According to the disposition of
each the gifts of grace were communicated in greater or less abundance in view of the
ministry they were to hold in the holy Church. The same proportion was maintained in
regard to the Apostles; yet saint Peter and saint John were more singularly favored on
account of the high offices assigned to them: the one to govern the Church as its head,
and the other to attend upon and serve the Queen and Mistress of heaven and of earth,
most holy Mary. The sacred text of saint Luke says, that the Holy Ghost filled the whole
house in which this happy congregation was gathered (Acts 2, 7), not only because all of
them were filled with the Holy Ghost and his admirable gifts, but because the house itself
was filled with wonderful light and splendor. This plenitude of wonders and prodigies
overflowed and communicated itself also to others outside of the Cenacle; for it caused
diverse and various effects of the Holy Spirit among the inhabitants of Jerusalem and its
vicinity. All those, who with some piety had compassioned our Savior Jesus in his
Passion and Death, deprecating his most bitter torments and reverencing his sacred
Person, were interiorly visited with new light and grace, which disposed them afterwards
to accept the doctrine of the Apostles. Those that were converted by the first sermon of
saint Peter, were to a great extent of the number of those who, by their compassion and
sorrow at the death of the Lord, had merited for themselves such a great blessing. Others
of the just who were in Jerusalem outside of the Cenacle, also felt great interior
consolations, by which they were moved and predisposed by new effects of grace
wrought in each one proportionately by the Holy Ghost.
Not less wonderful, although more hidden, were some contrary effects produced
on that day by the Holy Ghost in Jerusalem. By the dreadful thunders and violent
commotion of the atmosphere and the lightnings accompanying his advent, He disturbed
and terrified the enemies of the Lord in that city, each one according to his own malice
and perfidy. This chastisement was particularly evident in those who had actively
concurred in procuring the death of Christ, and who had signalized themselves in their
rabid fury against Him. All these fell to the ground on their faces and remained thus for
three hours. Those that had scourged the Lord were suddenly choked in their own blood,
which shot forth from their veins in punishment for shedding that of the Master. The
audacious servant, who had buffeted the Lord, not only suddenly died, but was hurled
into hell body and soul. Others of the Jews, although they did not die, were chastised with
intense pains and abominable sicknesses. These disorders, consequent upon shedding the
blood of Christ, descended to their posterity and even to this day continue to afflict their
children with most horrible impurities. This chastisement became notorious in Jerusalem,
although the priests and pharisees diligently sought to cover it up, just as they had tried to
conceal the Resurrection of the Savior. As these events, however, were not so important,
neither the Apostles nor the Evangelists wrote about them, and in the confusion of the
city the multitude soon forgot them.

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 The chastisement and terror extended also to the depths of hell, where the demons
felt themselves seized with new confusion and oppression for three days, just as the Jews
lay on the earth for three hours. During these three days Lucifer and his demons broke
forth in fearful howlings, communicating new terror and confusion of torments to all the
damned. O ineffable and powerful Spirit! The holy Church calls Thee the finger of God,
because Thou proceedest from the Father and the Son, as the finger from the arm and the
body; but on this occasion it was manifested to me, that Thou holdest the same infinite
power with the Father and the Son. Through thy sovereign presence the heaven and the
earth are moved by such opposite effects in all its inhabitants at one and the same time;
but they are similar to those, that will happen at the last judgment. The saints and the just
Thou fillest with thy grace, thy gifts and thy ineffable consolations; and the impious and
the proud Thou chastisest and overwhelmest with confusion and pain. Truly I see here
fulfilled what Thou sayest through the mouth of David; that Thou art a God of vengeance
and workest freely, dealing out retribution to the wicked, in order that they may not glory
in their unjust malice nor say in their heart that Thou failest in perception or judgment
while reproving and chastising their sins (Ps. 93, 1).
Let the insipid of this world then understand, and let the foolish be warned, that
the Most High knows the vain thoughts of men; that if He is liberal and most kind to the
just, He is also rigid in punishing the impious and the wicked (Ps. 93, 11). It was befitting
that the Holy Ghost should show Himself to be the one as well as the other on this
occasion; for He proceeded from the incarnate Word, who had assumed human nature for
the sake of men, who had died for their salvation, and had suffered ignominies and
torments without opening his mouth or seeking retribution for those insults and offenses.
In coming down into this world it was just that the Spirit should be zealous for the honor
of that same incarnate Word; though He did not punish all his enemies, yet He indicated
in the punishment of the most wicked, what all the others deserved, who, in their
stubborn perfidy had despised Him, if by the respite allowed them, they did not return to
truth in heartfelt penance. It was also befitting, that the few, who had received the Word
and had followed Him as their Master and Redeemer, and those who were to preach his
faith and doctrine, be rewarded and furnished with the proper means for establishing the
Church and the evangelical law. The Apostle says, that leaving one s father and mother
and uniting oneself with a wife (as also Moses had said), is a great sacrament in Christ
and the Church (Gen. 2, 24; Ephes. 5, 32), because He descended from the bosom of the
Father in order to unite Himself with it in his humanity. Since then Christ came down
from heaven in order to be with his spouse, the Church, it follows that the Holy Ghost
came down on account of the most holy Mary, who was not less his Spouse than Christ
was of the Church, and who was not less beloved by Him than the Church was beloved of
Christ.

INSTRUCTION WHICH THE GREAT QUEEN OF HEAVEN AND OUR LADY

GAVE ME
My daughter, in small esteem and thankfulness do the children of the Church hold
this blessing of the Most High, by which, in addition to sending of his Son as their Master
and Redeemer, He sent also the Holy Ghost into his Church. So great was the love, by
which He sought to draw them to himself, that, in order to make them sharers of his
divine perfections, He sent them first the Son, who is wisdom (John 3, 16) and afterwards

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the Holy Ghost, who is love, so that all might be enriched in the manner in which they
were capable. The divine Spirit, in coming for the first time upon the Apostles and the
others gathered with them, intended it as a pledge and testimony, that He would confer
the same favor on the rest of the children of the Church, of light and of the Gospel, and
that He was ready to communicate his gifts to all, if all will dispose themselves toward
receiving them. In witness to this truth the Holy Ghost came upon many of the faithful in
visible form and with visible effects (Acts 8, 17; 10, 44; 11, 15), because they were truly
faithful servants, humble and sincere, pure and ready of heart to receive Him. Also in our
times He comes to many just souls, although not with such open manifestations, because
it is neither necessary nor proper. The interior effects and gifts are all of the same nature,
acting according to the disposition and state of the one who receives them.
Blessed is the soul which sighs and aspires after this blessing and seeks to
participate in this divine fire, which enkindles, enlightens and consumes all that is
terrestrial and carnal, which purifies and raises it up to a new existence, union and
participation with God himself. This happiness, as thy true and loving Mother, I desire
for thee, my daughter, and in order that thou mayest attain it in its fullness, I again exhort
thee to prepare thy heart by seeking to preserve inviolable tranquility and peace in all that
may happen to thee. The divine clemency wishes to raise thee to a habitation very exalted
and secure, where the torments of thy spirit shall come to an end and whither the assaults
neither of the world nor of hell can reach; where in thy own repose the Lord shall rest and
find in thee a worthy dwelling-place and a temple of his glory. Thou shalt not escape the
attacks and temptations, directed against thee by the dragon with the most cunning
astuteness; but do thou live in continued wariness, lest thou be disturbed or disquieted in
the interior of thy soul. Guard thy treasures in secret; enjoy the delights of the Lord, the
sweet effects of his chaste love, the influences of his holy science; for in this regard He
has singled thee out from many generations in utmost liberality.
Take heed then of thy calling and assure thyself, that the Most High offers thee
anew the participation and communication of his divine Spirit and his gifts. Remember
however, that when He confers them, He does not take away the freedom of thy will; for
He ever leaves the election of good or evil to its free arbitrament. Hence, trusting in the
divine favor, thou must efficaciously resolve to imitate me in the works shown to thee of
my life and thou must never hinder the effects and the operations of the gifts of the Holy
Spirit. In order that thou mayest understand better this my doctrine, I will explain to thee
the effects of all his seven gifts.
The first one, which is the gift of Wisdom, fills the mind with the knowledge and
the delight of divine things and moves the heart to a sincere love toward the practice and
exercise of all that is good, all that is best, most perfect and agreeable in the eyes of the
Lord. With this impulse thou must concur, yielding thyself entirely to the pleasure of his
divine will and despising all that might hinder thee, no matter how pleasant it may seem
to thy inclinations or alluring to thy appetite. Wisdom is aided by the second gift, that of
Intellect, which gives special light to penetrate profoundly into the object presented to the
understanding. With this gift thou must co-operate by diverting and turning aside thy
attention and thoughts from all the bastard and foreign objects of knowledge, which the
demon either by himself or through other creatures shall present to thy mind in order to
distract it and prevent it from penetrating deeply into the truth of divine things. This kind
of distraction greatly embarrasses the mind, for the two kinds of knowledge are

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incompatible with each other, and whenever the limited faculties of man are divided into
their attention to many objects, they enter into them less and attend less, than if all their
operations were riveted on one alone. In this is evident the truth of what the Gospel says:
that no one can serve two masters (Matth. 6, 24). When the whole attention of the soul
has thus been riveted on understanding the good, Fortitude, the third gift, is necessary, in
order to execute resolutely all that the understanding has perceived as most holy, perfect
and agreeable before the Lord. The difficulties and hindrances in the pursuit of the good
are to be overcome by Fortitude, making the creature ready to suffer whatever labor or
pain, in order not to be deprived of the true and highest Good it has come to know.
But it often happens, that natural ignorance and doubt added to temptation
withhold the creature from following out the conclusions and consequences of the divine
truth, and thus create hindrances in the execution of what is more perfect. Hence, against
the false prudence of the flesh, God furnishes the fourth gift, that of Science, which gives
light to distinguish between different kinds of good, teaches the most certain and secure
way, and decides upon it, when necessary. To this is joined the gift of Piety, the fifth,
which inclines the soul with sweet urgency to all that is truly pleasing and acceptable to
the Lord and to what is of real spiritual benefit to the one executing it. It inclines the
creatures to these things not through the natural passions, but by holy, perfect and
virtuous motives. Then, in order that man may be guided by high prudence, the sixth gift,
that of Counsel, supports his understanding, in order that he may act with precision and
without temerity; weighing the means and taking counsel with himself and with others
discreetly for gaining honest and holy ends by the selection of the proper means. To all
these is added Fear, the last, which guards and sets the seal upon all of them. This gift
inclines the heart to fly and avoid all that is imperfect, dangerous or alien to the virtues
and perfections of the soul, thus serving as a wall of defense. It is necessary to understand
the object and the manner of this holy Fear, lest it grow excessive and cause the creature
to fear, where there is no occasion. Such has often happened to thee through the
astuteness of the serpent, when, under guise of holy Fear, the devil entangled thee in an
inordinate liking for the blessings of the Lord. But by this instruction thou art now
informed how thou must exercise in thee the gifts of the Most High and prepare thyself
for them. I remind and admonish thee, that this science of holy Fear is the
accompaniment of the favors communicated to thee by the Most High, and that it fills the
soul with sweetness, peace and tranquillity. It enables the creature properly to estimate
and appreciate the gifts, which come from the powerful hand of the Almighty; neither are
any of them unimportant, nor does this Fear hinder a proper estimate of these gifts. It
induces the soul to give thanks with all its powers and to humiliate itself to the dust. In
under standing these truths without error and in suppressing the cowardly fear of slaves,
thou shalt be filled with filial Fear, which, as thy guiding star, will help thee to navigate
securely in this ocean of tears.

THE APOSTLES LEAVE THE CENACLE TO PREACH TO THE

GATHERING MULTITUDE; THEY SPEAK IN VARIOUS TONGUES; AND
ABOUT THREE THOUSAND ARE CONVERTED ON THAT DAY; THE
DOINGS OF MOST HOLY MARY ON THIS OCCASION.
On account of the visible and open signs, by which the Holy Ghost descended
upon the Apostles, the whole city of Jerusalem with its inhabitants was stirred to wonder.

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When the news of the astounding events at the house of the Cenacle spread about, the
multitude of the people gathered in crowds to know more of the happenings (Acts 2, 6).
On that day was being celebrated one of the paschs or feasts of the Jews; and as well on
this account, as on account of the special dispensation of heaven, the city was crowded
with foreigners and strangers from all parts of the world. For to them the Most High
wished to manifest the wonders of the first preaching and spreading of the new law of
grace, which the incarnate Word, our Redeemer and Master, had ordained for the
salvation of men.
The sacred Apostles, who were filled with charity by the plenitude of the gifts of
the Holy Ghost and who knew that all Jerusalem was gathering at the doors of the
Cenacle, asked permission of their Mistress and Queen to go forth and preach to them; in
order that such great graces might not even for a moment fail to redound to the benefit of
souls and to new glory of their Author. They all left the house of the Cenacle and, placing
themselves before the multitudes, began to preach the mysteries of the faith and of eternal
life. Though until then they had been so shy and seclusive, they now stepped forth with
unhesitating boldness and poured forth burning words, that like a flashing fire penetrated
to the souls of their hearers. All the people were filled with wonder and astonishment at
these events, the like of which had never before been heard or seen in the world. They
looked at each other and in consternation asked each other, saying: “What is this that we
witness? Are not all these that speak Galileeans? How then do we hear them speaking in
the language in which we were born? We Jews and Proselytes, Romans, Latins, Greeks,
Cretans, Arabs, Parthians, Medes and all the rest of us from different parts of the world,
hear them speak and we understand them in our own languages? O greatness of God!
How admirable is He in all His works!”
This miracle, that all the men of so many different tongues then assembled in
Jerusalem should hear the Apostles in their own language, joined to the doctrine which
they preached, caused great astonishment. Yet I wish to remark, that though all the
Apostles, on account of the plenitude of science and of gifts gratuitously received, were
able to speak in the languages of all nations, because that was necessary for the preaching
of the Gospel, yet on that occasion they all spoke the language of Palestine. Using only
this idiom they were understood by all the different nationalities there present, as if they
had spoken in the several idioms. This miracle the Lord wrought at the time in order that
they might be understood and believed by those different nations, and in order that saint
Peter might not be obliged to repeat in the different languages of those present, what he
preached to them concerning the mysteries of faith. He preached only once and all heard
and understood him, each in his own language, and so it happened also with the other
Apostles. For if each one had spoken in the language of those who heard them, and which
they knew as their mother tongue, it -would have been necessary for them to repeat what
they said at least seven or eight times according to the different nationalities mentioned
by saint Luke (Acts 2, 9). This would have consumed a longer time than is intimated by
the sacred text, and it would have caused great confusion and trouble to repeat the same
doctrines over and over again or to speak so many languages on one occasion; nor would
the miracle be so intelligible to us as the one mentioned.
The people who heard the Apostles did not under stand the miracle, although they
wondered at hearing each their own idiom. What saint Luke says about their speaking
different languages, must be understood as meaning, that the Apostles were then and

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there able to understand them, as I shall mention later on (Acts 2, 4), and because on that
day, those that came to the Cenacle understood them all speaking in their own language.
But this miracle and wonderment caused in their hearers different effects and opinions,
according to the dispositions of each one. Those that listened piously received a deep
understanding of the Divinity and of the Redemption of man, now so eloquently and
fervently propounded to them. They were moved eagerly to desire the knowledge of the
truth; by the divine light they were filled with compunction and sorrow for their sins and
with desire of divine mercy and forgiveness. With tears in their eyes they cried out to the
Apostles and asked what they must do to gain eternal life. Others, who hardened their
hearts, altogether untouched by the divine truths preached by them, became indignant at
the Apostles, and instead of yielding to them, called them innovators and adventurers.
Many of the Jews, more impious in their perfidy and envy, inveighed against the
Apostles, saying they were drunk and insane (Acts 2, 13). Among these were some of
those who had again come to their senses after having fallen to the ground at the thunder
caused by the coming of the Holy Ghost; for they had risen still more obstinate and
rebellious against God.
In order to refute their blasphemies saint Peter, as the head of the Church, stepped
forth and, speaking in a louder voice, said: “Ye men of Judea, and all ye that dwell in
Jerusalem, be this known to you and with your ears receive my words. For these are not
drunk as you suppose, seeing it is but the third hour of the day. But this is that which was
spoken of by the prophet Joel: And it shall come to pass, in the last days, (saith the Lord)
I will pour out of my Spirit upon all flesh: and your sons and your daughters shall
prophesy, and your young ones shall see visions, and your old men shall dream dreams.
And upon my servants indeed, and upon my handmaids I will pour out my Spirit, and
they shall prophesy. And I will show wonders in the heaven above, and signs on the earth
beneath: blood and fire, and vapor and smoke. The sun shall be turned into darkness, and
the moon into blood, before the great and manifest day of the Lord arrives; and it shall
come to pass, that whosoever shall call upon the name of the Lord, shall be saved. Ye
men of Israel, hear these words: Jesus of Nazareth, a man approved of God among you,
by miracles, and wonders, and signs, which God did by Him in the midst of you, as you
also know: This same, being delivered up by the determinate counsel and foreknowledge
of God, you, by the hands of wicked men, have crucified and slain. He was a holy Man,
approved of God in his virtues, by miracles and prodigies wrought in the midst of your
people, of which you know and are witnesses. And God has raised Him from the dead,
according to the prophecies of David. For that holy king could not speak of himself, since
you have his sepulchre in your midst, where lies his body. He spoke as a prophet of
Christ, and we are ourselves witnesses as having seen Him risen and ascending into
heaven by his own power, to be seated at the right hand of the Father, as likewise David
has prophesied (Os. 15, 8; Ps. 109, 1). Let the unbelievers understand these words of
truth, which they wish to deny in the perfidy of their malice ; for against them stand the
wonders of the Most High which wrought in us as witnesses to the doctrine of Christ and
to his admirable Resurrection.”
“Let then the whole house of Israel understand, and let them be assured, that God
hath made this Jesus, whom you have crucified, his Anointed and the Lord of all, and that
He has raised Him from the dead on the third day.” On hearing these words the hearts of
many, that stood there, were moved to compunction and with great wailing they asked

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saint Peter and the rest of the Apostles, what they should do for their salvation (Acts 2,
37). Thereupon saint Peter said to them: “Do penance and be baptized every one of you
in the name of Jesus Christ, for the remission of sins; and you shall receive the gift of the
Holy Ghost. For the promise is to you, and to your children, and to all that are far off,
whomsoever the Lord our God shall call. Seek therefore now to make use of the remedy,
and to save your selves from this perverse and incredulous generation.” Many other
words of life saint Peter and the other Apostles spoke to them, by which the perfidious
Jews and the other unbelievers were much confounded; and as no one could answer, they
withdrew and left the Cenacle. But the number of those that received the true faith of
Jesus Christ amounted to about three thousand (Acts 2, 41). They all attached themselves
to the Apostles and were baptized by them to the great consternation and fear of all
Jerusalem; for the wonders and prodigies performed by the Apostles filled with terror and
dismay all the unbelievers.
The three thousand, who were converted by the first sermon of saint Peter, were
from all the nations then gathered in Jerusalem, so that forthwith all nations, without
excluding any, might partake of the fruits of the Redemption, all might be gathered to the
Church, and all might experience the grace of the Holy Spirit; for the holy Church was to
be composed of all nations and tribes. Many were Jews, who had followed Christ our
Savior with kindly feelings and witnessed his sufferings and Death with compassion, as I
said above. Some also of those, who had concurred in his Passion, were converted,
though these were few, because many would not alter their disposition; for, if they had
done so, all of them would have been admitted to mercy and received pardon for their
error. After their preaching the Apostles retired that evening within the Cenacle, in order
to give an account to the Mother of mercy, the purest Mary. With them also entered a
great number of the new children of the Church, in order that they might come to know
and venerate the Mother of mercy.
But the great Queen of the angels was ignorant of nothing that had happened; for
from her retreat She had heard the preaching of the .Apostles and She knew the secret
hearts and thoughts of all the hearers. The tenderest Mother remained prostrate with her
face upon the ground during the whole time, tearfully praying for the conversion of all
that subjected themselves to the faith of the Savior, and for all the rest, if they should
consent to co-operate with the helps and the graces of the Lord. In order to help the
Apostles in their great work of beginning to preach, and the bystanders in properly
listening to them, the most holy Mary sent many of her accompanying angels with holy
inspirations, encouraging the sacred Apostles and giving them strength to inquire and to
manifest more explicitly the hidden mysteries of the humanity and Divinity of Christ our
Redeemer. The angels fulfilled all the commands of their Queen, while She Herself
exercised her own power and gifts according to the circumstances of the occasion. When
the Apostles came to Her with those copious firstfruits of their preaching and of the Holy
Ghost, She received them with incredible joy and sweetness and with the most loving
kindness of a true Mother.
The Apostle saint Peter spoke to the recently converted and said to them: “My
brethren, and servants of the Most High, this is the Mother of our Redeemer and Master,
Jesus Christ, whose faith you have received in acknowledging Him as true God and man.
She has given Him the human form, conceiving Him in her womb, and She bore Him,
remaining a Virgin before, during and after his birth. Receive Her as your Mother, as

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your Refuge and Intercessor, for through Her you and we shall receive light, direction,
and release from our sins and miseries.” At these words of the Apostle and at the sight of
most holy Mary these new adherents of the faith were filled with admirable light and
consolation; for this privilege of conferring great interior blessings and of giving light to
those who looked upon Her with pious veneration, was renewed and extended in Her at
the time when She was at the right hand of her divine Son in Heaven. As all of those
faithful partook of these blessings in the presence of their Queen, they prostrated
themselves at her feet and with tears besought her assistance and blessing. But the
humble and prudent Queen evaded this latter, because of the presence of the Apostles,
who were priests, and of saint Peter, the Vicar of Christ. Then this Apostle said to Her:
“Lady, do not refuse to these faithful what they piously ask for the consolation of their
souls.” The blessed Mary obeyed the head of the Church and in humble serenity of a
Queen She gave her blessing to the newly converted.
The love which filled their hearts made them desire to hear from their heavenly
Mother some words of consolation; yet their humility and reverence prevented them from
asking for this favor. As they perceived how obediently She had yielded to saint Peter,
they turned to him and begged him to ask Her not to send them away without some word
of encouragement. Saint Peter, though he considered this favor very proper for these
souls who had been born again to Christ by his preaching and that of the other Apostles,
nevertheless, aware that the Mother of Wisdom knew well what was to be done,
presumed to say no more than these words; “Lady, listen to the petitions of thy servants
and children.” Then the great Lady obeyed and said to the converts: “My dearest brethren
in the Lord, give thanks and praise with your whole hearts to the Almighty God, because
from among all men He has called and drawn you to the sure path of eternal life in the
knowledge of the holy faith you have received. Be firm in your confession of it from all
your hearts and in hearing and believing all that the law of grace contains as preached and
ordained by its true Teacher Jesus, my Son and your Redeemer. Be eager to hear and
obey his Apostles, who teach and instruct you, so that you may be signed and marked by
Baptism in the character of children of the Most High. I offer myself as your handmaid to
assist you in all that serves toward your consolation, and I shall ask Him to look upon you
as a kind Father and to manifest to you the true joy of his countenance, communicating to
you also his grace.”
By this sweetest of exhortations those new children of the Church were filled with
consolation, light, veneration and admiration of what they saw of the Mistress of the
world; asking again for her blessing, they for that day left her presence, renewed and
replete with the wonderful gifts of the Most High. The Apostles and disciples from that
day on continued without intermission their preaching and their miracles, and through the
entire octave they instructed not only the three thousand, who had been converted on
Pentecost day, but multitudes of others, who day by day accepted the faith. Since they
came from all parts of the world, they conversed and spoke with each one in his own
language; for as I have said above, they spoke in various languages from that time on.
This grace was given not only to the Apostles, although it was more complete and
noticeable in them; also the disciples and all the one hundred and twenty, who were in the
Cenacle at the time, and also the holy women, who received the Holy Ghost, were thus
favored. This was really necessary at the time on account of the great multitudes, who
came to the faith. Although all the men and many of the women came to the Apostles, yet

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many, after having heard them, went to Magdalen and her companions, who catechized,
instructed and converted them and others that came at the report of the miracles they
performed. For this gift was also conferred on the women, who, by the imposition of
hands, cured all the sicknesses, gave sight to the blind, tongue to the mute, motion to the
lame, and life to many of the dead. These and other wonders were principally wrought by
the Apostles, nevertheless both their miracles and those of the women excited the wonder
and astonishment of all Jerusalem; so that nothing else was talked about except the
prodigies and the preaching of the Apostles of Jesus, of his disciples, and followers of his
doctrine.
The fame of these events soon extended beyond the city; for no one sought a cure
in vain. Such miracles were at that time very necessary, not only for the confirmation of
the new law and doctrine of Christ our Savior, but also because the natural desire of
health and life would stimulate men to seek the welfare of their body and thus bring them
within hearing and influence of the divine word. Thus they returned cured as well in body
as in soul, which generally happened to those, who came to the Apostles in their
maladies. Hence the number of the faithful daily increased, and their fervor in faith and
charity was so ardent, that all of them began to imitate the poverty of Christ, despising
their riches and property and laying all their possessions at the feet of the Apostles
without reserving anything for themselves as their own (Acts 2, 45). They wished to
possess all things in common and thus free themselves from the dangers of riches,
preferring to live in poverty, sincerity, humility and continual prayer without any other
care than that of eternal life. All of them considered themselves as brethren and children
of one Father in heaven (Matth. 23, 9). As faith, hope and charity, and the sacraments
were the common blessing of all, and as they were all seeking the same grace and eternal
life, in equality in other things seemed dangerous to these Christian children of one
Father, the inheritors of his goods and professors of his law. It seemed to them
inappropriate, that, having such a bond of union in the principal and essential things,
some should be rich and others poor, and that temporal things should not be
communicated, where each one enjoyed those of grace; for all gifts are from one and the
same Father for all of his children.
This was the happy beginning and the golden age of the evangelical Church,
where the rushing of the stream rejoiced the city of God (Ps. 45, 5) and the current of
grace and the gifts of the Holy Ghost fertilized this new paradise recently planted by the
hands of the Savior Jesus, while in its midst stood the tree of life, most holy Mary. Then
was faith alive, hope firm, charity ardent, sincerity pure, humility true, justice most
equitable, when the faithful neither knew avarice nor followed vanity, when they trod
under foot vain pomp, were free from covetousness, pride, ambition, which later
prevailed among the professors of the faith, who while confessing themselves followers
of Christ, denied Him in their works. We are inclined to object, that those were the first-
fruits of the Church, of the Spirit (Rom. 8, 23), that the faithful were few; that now the
times are different, that in those times the Mother of wisdom and grace lived in the
Church, whose presence, prayers and protection, defended and encouraged the faithful to
bring forth heroic works of the faith.
To this we answer by what will be said in the course of this history, whence it will
appear that none other than the faithful have permitted so many vices to creep into the
fold of the Church; such as the demon himself, with all his pride and malice, never

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expected to see established among Christians. I content myself with saying, that the
power and grace of the Holy Spirit were not exhausted in those first-fruits. His influence
is always the same and would be just as efficacious with the many to the end of the
Church, as it was with a few in its beginnings, if those many were as faithful as those
few. It is true that the times have changed; but this change from virtue to vice, from good
to evil, consists not in any change of the heavens and the stars, but in a change of men,
who have strayed from the straight way of life eternal and walk the way of perdition. I do
not speak now of the pagans or of the heretics, who have fallen away not only from the
light of true faith, but even from right reason. I speak of the faithful, who pride
themselves in being children of light, but content themselves with only the name, and
who sometimes use it merely to cloak their vices and to cover up their crimes.
It will not be possible in this third part to describe even the least part of the
wonderful and great works accomplished by the mighty Queen in the primitive Church;
but from those which I will describe, and from her life in this world after the Ascension,
much can be inferred. For She did not rest or lose one moment or occasion of conferring
some singular favor either upon the whole Church or some of its members. For She
consumed Herself either in praying and beseeching her divine Son, without ever
experiencing a refusal; or in exhorting, instructing, counseling, and, as Treasurer and
Dispenser of the divine favors, distributing graces in diverse manners among the children
of the Gospel. Among the hidden mysteries, which were made known to me concerning
this power of the blessed Mary, was also this, that in those first ages, during which She
lived in the holy Church, the number of the damned was proportionately very small ; and
that, comparatively, in those few years a greater number were saved than in many
succeeding ages.
I acknowledge, that, if the lapse of time had decreased the power, the charity and
clemency of that highest Sovereign, the good fortune of -those living in that happy time
might cause a holy envy in those living by the light of faith in our more protracted and
less favored times. It is true we have not the happiness of seeing Her, conversing with
Her and listening to Her with our bodily senses; and in this respect those first children of
the Church were more fortunate. But let us all remember, that in the heavenly knowledge
and charity of this most loving Mother we were all present to Her, also during those times
(Vol. III., 78) ; for She saw and knew us all in the order and succession in which we were
to be born in the Church; and She prayed and interceded for us no less than for those who
lived in her times. Nor is She at present less powerful in heaven, than She was then upon
earth; nor less our Mother, than of those first children; and She held us as her own, just as
well as them. But alas! that our faith and our fervor and devotion should be so very
different! Not She has changed, nor is her love less ardent, nor would we experience less
of her intercession and protection, if in these troubled times we would hasten to Her with
the same sentiments of humility and fervor, asking for her prayers and trustfully relying
upon Her for help, as was the case with those devoted Christians in the first beginning.
Without a doubt the whole Catholic Church would then immediately experience the same
assistance of the Queen throughout the whole world.
Let us return to the solicitude of the kindest Mother for the Apostles and for the
recently converted, attending to the consolation and necessities of all and of each one in
particular. She exhorted and animated the Apostles and the ministers of the divine word,
fixing their attention upon the prodigious manifestation of the divine power, by which her

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most holy Son began to plant the faith of his Church; the virtue which the Holy Ghost
had communicated to them in order to make them fit ministers; the ever present
assistance of the divine right hand. She exhorted them to acknowledge and praise Him as
the author of all these wonderful works and to render Him humble thanks for all of them;
to follow up in secure confidence their preaching and exhortation, the exaltation of the
name of the Lord, in order that He might be known, extolled and loved by all the faithful.
She herself practiced what She taught and inculcated, by prostrating and humiliating
Herself before the Most High and by breaking forth in canticles of praise and exaltation.
These duties She fulfilled with such plenitude, that for none of the converted did She ever
omit giving thanks and offering fervent prayers to the eternal Father; all of them
remained distinctly present in her mind.
Not only did She do all these things for each one of them; but She received all,
listened to all, and enendeared Herself to them with words of light and life. During those
days following upon the coming of the Holy Ghost many conversed with Her in private,
opening up their inmost souls, and the same happened also with those who were
converted afterwards in Jerusalem. Not that She was ignorant of their secrets; for She
knew the hearts of all, their affections, inclinations and conditions, enabling her by this
divine knowledge and wisdom to accommodate Herself to the necessities and natural
character and to render salutary assistance against the maladies of each of her clients.
Hence the most blessed Mother conferred such exquisite blessings and vast favors to
innumerable souls, that they never can be known in this world.
There were many who were privileged to be instructed and catechized in the holy
faith by the heavenly Mother and not one of them was lost; for at that time, and as long as
they lived, She continued to offer special prayers for them, so that all of them were
written in the book of life. In order to bind her divine Son She said to Him: “My Lord and
life of my soul! According to thy will and pleasure have I returned to the world in order
to be the Mother of thy children, my brethren and the faithful sons of the Church. Let not
my heart be torn by seeing the fruit of thy priceless blood fail in any one of these that
seek my intercession; and let them not reap unhappiness from their having availed
themselves of me, the insignificant worm of the earth, for obtaining thy clemency. Admit
them, my Son, into the number of thy friends, predestined for thy glory.” To these her
prayers the Lord immediately responded, promising that what She asked would be done.
And I believe the same happens in our day to all those that merit her intercession and ask
for it with all their hearts; for if this purest Mother comes to her Son with similar
petitions, how can it be imagined, that He shall deny to Her that little, to whom He has
given his own Self, in order that She might clothe it in human flesh and nature, and then
nurse Him at her own virginal breast?
Many of those new faithful, highly impressed with her greatness by their
conversation with the heavenly Mistress, returned to present to Her jewels and the richest
gifts; especially the women despoiled themselves of fineries to lay them at her feet. But
She would receive or permit none of these gifts. When it seemed to Her appropriate not
to refuse entirely, She secretly inspired the minds of the givers to bring them to the
Apostles, in order that they might be equitably and justly distributed in charity among the
most poor and needy of the faithful. But the humble Mother gratefully acknowledged
them as if they had been given to Her. The poor and the sick She received with ineffable
kindness, and many of them she cured of inveterate and long-standing infirmities.

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Through the hands of saint John She supplied many secret wants, never omitting the least
point of virtue. As the Apostles and disciples were engaged all day in preaching the faith
and in converting those that came, the great Queen busied Herself in preparing their food
and attending to their comfort ; and at stated times She served the priests on her knees
and with incredible humility and reverence asked to kiss their hands. This She observed
especially with the Apostles, knowing and beholding their souls confirmed in grace,
endowed with all that the Holy Ghost had wrought in them and exalted by their dignity of
being the highpriests and the founders of the Church (Eph. 2, 20). Sometimes She saw
them clothed in great splendor, which elicited from Her increased reverence and
veneration.

INSTRUCTION WHICH THE GREAT QUEEN OF THE ANGELS

GAVE ME.
My daughter, in what thou hast come to know of the events related in this chapter,
thou wilt find a great deal that points to the mystery of the predestination of souls. Be
convinced that, since the Redemption was so overflowing and copious, it was sufficient
for the salvation of all men (Rom. 5, 20). The divine truth was made known to all,
whoever heard its preaching or who saw the effects of the coming of the Godman into the
world. Besides the outward preaching and knowledge of the remedy, all received interior
inspirations and helps in order to seek and accept the means. You are surprised that, in
spite of all this, only three thousand were converted by the first sermon of the Apostle
among all that great multitude then in Jerusalem. It should cause a greater surprise that in
our times so few are converted to the way of eternal life, as the Gospel is more
widespread, its preaching is frequent, its ministers numerous, the light of the Church
clearer and the knowledge of the divine mysteries more definite. With all this men are
blinder, the hearts more hardened, pride more inflated, avarice more bold, and all the
vices are practiced without fear of God and without consideration.
In this most perverse and unhappy state mortals cannot complain of the most high
and equitable providence of the Lord, who offers to all and every one his fatherly mercy,
and points out to them both the way of life and the way of death; so that if any man
hardens his heart, God can permit it in strictest justice. The reprobate will have none but
themselves to blame, if afterwards, when there is no more time, they shall be uselessly
dismayed with what in opportune time they could and should have known. If in the short
and transient life, which is given to them in order to merit the eternal, they close their
eyes and ears to the truth and to the light, and if they listen to the demon, giving
themselves up to all the promptings of his malice; if they thus abuse the goodness and
clemency of the Lord, what can they then allege as their excuse? If they do not know how
to pardon an injury and for the slightest offense meditate the direst vengeance; if, for the
sake of increasing their property, they pervert the entire order of reason and of natural
brotherhood; if for a passing delight they forget the eternal pains, and if, in addition to all
this, they despise the warnings, helps and admonitions sent to them by God to inspire
them with the fear of perdition and induce them to avoid it, how shall they afterwards
find fault with the divine clemency? Let then mortals, who have sinned against God,
undeceive themselves: without penance there shall be no grace, without reform no
pardon, without pardon no glory. But just as these are not conceded to those that are

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unworthy, so they are also never denied to those that are worthy; nor is ever the mercy of
God withheld from any one who seeks to obtain it.
From all these truths I desire, my daughter, that thou collect for thyself what will
be for thy welfare. Let the first be, that thou receive attentively each holy inspiration,
each advice or instruction, although it come from the most inferior minister of the Lord,
or from whatever creature. Thou must prudently consider, that none comes to thy notice
by chance and without divine predisposition; for there is no doubt that the Providence of
the Most High ordains all things for thy instruction, and in this light must thou look upon
them with humble thanks, trying to find the virtue, which thou canst and shouldst practice
in accordance with the reminder and to exercise it in the manner in which thou
understandest and knowest it. Do not despise any one of them, though it may seem only a
trifle; for by it thou must dispose thyself for other works of greater virtue and merit.
Consider secondly, what a damage is wrought in souls by the neglect of so many helps,
inspirations, callings and other blessings of the Lord; for their ingratitude vindicates the
justice of the Most High in allowing so many sinners to become hardened in their sins. If
this is such a formidable danger for all men, how much more will it be a danger for thee,
if thou abuse the abundant graces and favors, which the kindness of the Lord has
showered upon thee in preference to many generations of men? And since my divine Son
ordains all these things for thy own good and for the good of other souls, I wish, lastly,
that in imitation of me, as has been shown thee, thou impregnate thy heart with a most
sincere determination to assist all the children of the Church, and all other men, as far as
thou canst, clamoring to the Lord from thy inmost heart and asking Him to look upon the
souls with mercy for their salvation. And in order that they may gain this blessing, offer
to suffer for them as a victim if necessary; remembering, that they cost my divine Son
and thy Spouse the shedding of his blood and his life, and remembering my own labors in
the Church. Do thou continually implore the divine mercy for the fruit of that
Redemption, and this practice I command thee under obedience.

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 THE FOURTH GLORIOUS MYSTERY:
THE ASSUMPTION OF THE BLESSED VIRGIN MARY

THE GLORIOUS AND HAPPY TRANSITION OF THE MOST HOLY MARY.

HOW THE APOSTLES AND DISCIPLES ARRIVED PREVIOUSLY IN
JERUSALEM AND WERE PRESENT AT HER DEATH.
And now, according to the decree of the divine will, the day was approaching in
which the true and living Ark of the covenant was to be placed in the temple of the
celestial Jerusalem, with a greater glory and higher jubilee than its prophetic figure was
installed by Solomon in the sanctuary beneath the wings of the cherubim (III King 8, 8).
Three days before the most happy Transition of the great Lady the Apostles and disciples
were gathered in Jerusalem and in the Cenacle. The first one to arrive was saint Peter,
who was transported from Rome by the hands of an angel. At that place the angel
appeared to him and told him that the passing away of the most blessed Mary was
imminent and that the Lord commanded him to go to Jerusalem in order to be present at
that event. Thereupon the angel took him up and brought him from Italy to the Cenacle.
Thither the Queen of the world had retired, somewhat weakened in body by the force of
her divine love; for since She was so near to her end, She was subjected more completely
to love s effects.
The great Lady came to the entrance of her oratory in order to receive the vicar of
Christ our Savior. Kneeling at his feet She asked his blessing and said: “I give thanks and
praise to the Almighty, that He has brought to me the holy Father for assisting me in the
hour of my death.” Then came saint Paul, to whom the Queen showed the same reverence
with similar tokens of her pleasure at seeing him. The Apostles saluted Her as the Mother
of God, as their Queen and as Mistress of all creation; but with a sorrow equal to their
reverence, because they knew that they had come to witness her passing away. After
these Apostles came the others and the disciples still living. Three days after, they were
all assembled in the Cenacle. The heavenly Mother received them all with profound

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humility, reverence and love, asking each one to bless Her. All of them complied, and
saluted Her with admirable reverence. By orders of the Lady given to saint John, and
with the assistance of saint James the less, they were all hospitably entertained and
accommodated.
Some of the Apostles who had been transported by the angels and informed by
them of the purpose of their coming, were seized with tenderest grief and shed abundant
tears at the thought of losing their only protection and consolation. Others were as yet
ignorant of their approaching loss, especially the disciples, who had not been positively
informed by the angels, but were moved by interior inspirations and a sweet and forcible
intimation of God’s will to come to Jerusalem. They immediately conferred with saint
Peter, desirous of knowing the occasion of their meeting; for all of them were convinced,
that if there had been no special occasion, the Lord would not have urged them so
strongly to come. The apostle saint Peter, as the head of the Church, called them all
together in order to tell them of the cause of their coming, and spoke to the assembly:
“My dearest children and brethren, the Lord has called and brought us to Jerusalem from
remote regions not without a cause most urgent and sorrowful to us. The Most High
wishes now to raise up to the throne of eternal glory his most blessed Mother, our
Mistress, our consolation and protection. His divine decree is that we all be present at her
most happy and glorious Transition. When our Master and Redeemer ascended to the
right hand of his Father, although He left us orphaned of his most delightful presence, we
still retained his most blessed Mother. As our light now leaves us, what shall we do?
What help or hope have we to encourage us on our pilgrimage? I find none except the
hope that we all shall follow Her in due time.”
Saint Peter could speak no farther, because uncontrollable tears and sighs
interrupted him. Neither could the rest of the Apostles answer for a long time, during
which, amid copious and tenderest tears, they gave vent to the groans of their inmost
heart. After some time the vicar of Christ recovered himself and added: “My children, let
us seek the presence of our Mother and Lady. Let us spend the time left of her life in her
company and ask Her to bless us.” They all be took themselves to the oratory of the great
Queen and found Her kneeling upon a couch, on which She was wont to recline for a
short rest. They saw Her full of beauty and celestial light, surrounded by the thousand
angels of her guard.
The natural condition and appearance of her sacred and virginal body were the
same as at her thirty-third year; for, as I have already stated, from that age onward it
experienced no change. It was not affected by the passing years, showing no signs of age,
no wrinkles in her face or body, nor giving signs of weakening or fading, as in other
children of Adam, who gradually fall away and drop from the natural perfection of early
man or womanhood. This unchangeableness was the privilege of the most blessed Mary
alone, as well because it consorted with the stability of her purest soul, as because it was
the natural consequence of her immunity from the sin of Adam, the effects of which in
this regard touched neither her sacred body nor her purest soul. The Apostles and
disciples, and some of the other faithful, occupied her chamber, all of them preserving the
utmost order in her presence. Saint Peter and saint John placed themselves at the head of
the couch. The great Lady looked upon them all with her accustomed modesty and
reverence and spoke to them as follows: “My dearest children, give permission to your

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servant to speak in your presence and to disclose my humble desires.” Saint Peter
answered that all listened with attention and would obey Her in all things; and he begged
Her to seat Herself upon the couch, while speaking to them. It seemed to saint Peter that
She was exhausted from kneeling so long and that She had taken that position in order to
pray to the Lord, and that in speaking to them, it was proper She should be seated as their
Queen.
But She, who was the Teacher of humility and obedience unto death, practiced
both these virtues in that hour. She answered that She would obey in asking of them their
blessing, and besought them to afford Her this consolation. With the permission of saint
Peter She left the couch and, kneeling before the Apostle, said to him: “My lord, I
beseech thee, as the universal pastor and head of the holy Church, to give me thy blessing
in thy own and in its name. Pardon me thy handmaid for the smallness of the service I
have rendered in my life. Grant that John dispose of my vestments, the two tunics, giving
them to the two poor maidens, who have always obliged me by their charity.” She then
prostrated Her self and kissed the feet of saint Peter as the vicar of Christ, by her
abundant tears eliciting not less the admiration than the tears of the Apostle and of all the
by standers. From saint Peter She went to saint John, and kneeling likewise at his feet,
said: “Pardon, my son and my master, my not having fulfilled toward thee the duties of a
Mother as I ought and as the Lord had commanded me, when from the Cross He
appointed thee as my son and me as thy mother (John 19, 27). I humbly and from my
heart thank thee for the kindness which thou hast shown me as a son. Give me thy
benediction for entering into the vision and company of Him who created me.”
The sweetest Mother proceeded in her leave-taking, speaking to each of the
Apostles in particular and to some of the disciples; and then to all the assembly together;
for there were a great number. She rose to her feet and addressed them all, saying:
“Dearest children and my masters, always have I kept you in my soul and written in my
heart. I have loved you with that tender love and charity, which was given to me by my
divine Son, whom I have seen in you, his chosen friends. In obedience to his holy and
eternal will, I now go to the eternal mansions, where I promise you as a Mother I will
look upon you by the clearest light of the Divinity, the vision of which my soul hopes and
desires in security. I commend unto you my mother, the Church, the exaltation of the
name of the Most High, the spread of the evangelical law, the honor and veneration for
the words of my divine Son, the memory of his Passion and Death, the practice of his
doctrine. My children, love the Church, and love one another with that bond of charity,
which your Master has always inculcated upon you (John 13, 34). To thee, Peter, holy
Pontiff, I commend my son John and all the rest.”
The words of the most blessed Mary, like arrows of a divine fire, penetrated the
hearts of all the Apostles and hearers, and as She ceased speaking, all of them were
dissolved in streams of tears and, seized with irreparable sorrow, cast themselves upon
the ground with sighs and groans sufficient to move to compassion the very earth. All of
them wept, and with them wept also the sweetest Mary, who could not resist this bitter
and well-founded sorrow of her children. After some time She spoke to them again, and
asked them to pray with Her and for Her in silence, which they did. During this quietness
the incarnate Word descended from heaven on a throne of ineffable glory, accompanied
by all the saints and innumerable angels, and the house of the Cenacle was filled with
glory. The most blessed Mary adored the Lord and kissed his feet. Prostrate before Him

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She made the last and most profound act of faith and humility in her mortal life. On this
occasion the most pure Creature, the Queen of the heavens, shrank within Herself and
lowered Herself to the earth more profoundly than all men together ever have or ever will
humiliate themselves for all their sins. Her divine Son gave Her his blessing and in the
presence of the courtiers of heaven spoke to Her these words: “My dearest Mother,
whom I have chosen for my dwelling place, the hour is come in which thou art to pass
from the life of this death and of the world into the glory of my Father and mine, where
thou shalt possess the throne prepared for thee at my right hand and enjoy it through all
eternity. And since, by my power and as my Mother, I have caused thee to enter the
world free and exempt from sin, therefore also death shall have no right or permission to
touch thee at thy exit from this world. If thou wishest not to pass through it, come with
Me now to partake of my glory, which thou hast merited.”
The most prudent Mother prostrated Herself at the feet of her Son and with a
joyous countenance answered: “My Son and my Lord, I beseech Thee let thy mother and
thy servant enter into eternal life by the common portal of natural death, like the other
children of Adam. Thou, who art my true God, hast suffered death without being obliged
to do so; it is proper that, as I have followed Thee in life, so I follow Thee also in death.”
Christ the Savior approved of the decision and the sacrifice of his most blessed Mother,
and consented to its fulfillment. Then all the angels began to sing in celestial harmony
some of the verses of the Canticles of Solomon and other new ones. Although only saint
John and some of the Apostles were enlightened as to the presence of Christ the Savior,
yet the others felt in their interior its divine and powerful effects; but the music was heard
as well by the Apostles and disciples, as by many others of the faithful there present. A
divine fragrance also spread about, which penetrated even to the street. The house of the
Cenacle was filled with a wonderful effulgence, visible to all, and the Lord ordained that
multitudes of the people of Jerusalem gathered in the streets as witnesses to this new
miracle.
When the angels began their music, the most blessed Mary reclined back upon her
couch or bed. Her tunic was folded about her sacred body, her hands were joined and her
eyes fixed upon her divine Son, and She was entirely inflamed with the fire of divine
love. And as the angels intoned those verses of the second chapter of the Canticles:
“Surge, propera, arnica mea,” that is to say: “Arise, haste, my beloved, my dove, my
beautiful one, and come, the winter has passed,” etc., She pronounced those words of her
Son on the Cross: “Into thy hands, O Lord, I commend my spirit.” Then She closed her
virginal eyes and expired. The sickness which took away her life was love, without any
other weakness or accidental intervention of whatever kind. She died at the moment when
the divine power suspended the assistance, which until then had counteracted the sensible
ardors of her burning love of God. As soon as this miraculous assistance was withdrawn,
the fire of her love consumed the life-humors of her heart and thus caused the cessation
of her earthly existence.
Then this most pure Soul passed from her virginal body to be placed in boundless
glory, on the throne at the right hand of her divine Son. Immediately the music of the
angels seemed to withdraw to the upper air; for that whole procession of angels and saints
accompanied the King and Queen to the empyrean heavens. The sacred body of the most
blessed Mary, which had been the temple and sanctuary of God in life, continued to shine
with an effulgent light and breathed forth such a wonderful and unheard of fragrance, that

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all the bystanders were filled with interior and exterior sweetness. The thousand angels of
her guard remained to watch over the inestimable treasure of her virginal body. The
Apostles and disciples, amid the tears and the joy of the wonders they had seen, were
absorbed in admiration for some time, and then sang many hymns and psalms in honor of
the most blessed Mary now departed. This glorious Transition of the great Queen took
place in the hour in which her divine Son had died, at three o clock on a Friday, the
thirteenth day of August, she being seventy years of age, less the twenty-six days
intervening between the thirteenth of August, on which She died, and the eighth of
September, the day of her birth. The heavenly Mother had survived the death of Christ
the Savior twenty-one years, four months and nineteen days; and his virginal birth, fifty-
five years. This reckoning can be easily made in the following manner: when Christ our
Savior was born, his virginal Mother was fifteen years, three months and seventeen days
of age. The Lord lived thirty-three years and three months; so that at the time of his
sacred Passion the most blessed Lady was forty-eight years, six months and seventeen
days old ; adding to these another twenty-one years, four months and nineteen days, we
ascertain her age as seventy years, less twenty-five or twenty-six days.*

*In figures as follows:

Birth of Christ, 15 years, 3 months, 17 days.
Death of Christ, 33 years, 3 months, . . days.
48 years, 6 months, 17 days.
Death of Mary, 21 years, 4 months, 19 days.
Age at death, 69 years, 11 months, 5 or 6 days.

Great wonders and prodigies happened at the precious death of the Queen; for the
sun was eclipsed (as I said above in No. 706) and its light was hidden in sorrow for some
hours. Many birds of different kinds gathered around the Cenacle, and by their sorrowful
clamors and groans for a while caused the bystanders themselves to weep. All Jerusalem
was in commotion, and many of the inhabitants collected in astonished crowds,
confessing loudly the power of God and the greatness of his works. Others were
astounded and as if beside themselves. The Apostles and disciples with others of the
faithful broke forth in tears and sighs. Many sick persons came who all were cured. The
souls in purgatory were released. But the greatest miracle was that three persons, a man
in Jerusalem and two women living in the immediate neighborhood of the Cenacle, died
in sin and impenitent in that same hour, subject to eternal damnation; but when their
cause came before the tribunal of Christ, his sweetest Mother interceded for them and
they were restored to life. They so mended their conduct, that afterwards they died in
grace and were saved. This privilege was not extended to others that died on that day in
the world, but was restricted to those three who happened to die in that hour in Jerusalem.
What festivities were celebrated on that occasion in heaven I will describe in another
chapter, lest heavenly things be mixed up with the sacred things of earth.

INSTRUCTION WHICH THE GREAT QUEEN OF HEAVEN, MOST HOLY

MARY, GAVE ME.
My daughter, besides what thou hast understood and written of my glorious
Transition, I wish to inform thee of another privilege, which was conceded to me by my

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divine Son in that hour. Thou hast already recorded, that the Lord offered me the choice
of entering into beatific vision either with or without passing through the portals of death.
If I had preferred not to die, the Most High would have conceded this favor, because sin
had no part in me, and hence also not its punishment, which is death. Thus it would also
have been with my divine Son, and with a greater right, if He had not taken upon Himself
the satisfaction of the divine justice for men through his Passion and Death. Hence I
chose death freely in order to imitate and follow Him, as also I did during his grievous
passion. Since I had seen my Son and true God die, I would not have satisfied the love I
owe Him, if I had refused death, and I would have left a great gap in my conformity to
and my imitation of my Lord the Godman, whereas He wished me to bear a great likeness
to Him in his most sacred humanity. As I would thereafter never be able to make up for
such a defect, my soul would not enjoy the plenitude of the delight of having died as did
my Lord and God.
Hence my choosing to die was so pleasing to Him, and my prudent love therein
obliged Him to such an extent, that in return He immediately conceded to me a singular
favor for the benefit of the children of the Church and conformable to my wishes. It was
this, that all those devoted to me, who should call upon me at the hour of death,
constituting me as their Advocate in memory of my happy Transition and of my desiring
to imitate Him in death, shall be under my special protection in that hour, shall have me
as a defense against the demons, as a help and protection, and shall be presented by me
before the tribunal of his mercy and there experience my intercession. In consequence the
Lord gave me a new power and commission and He promised to confer great helps of his
grace for a good death and for a purer life on all those who in veneration of this mystery
of my precious death, should invoke my aid. Hence I desire thee, my beloved daughter,
from this day on to keep in thy inmost heart a devout and loving memory of this mystery,
and to bless, praise, and magnify the Omnipotent, because He wrought such sacred
miracles for me and for the mortals. By this solicitude thou wilt oblige the Lord and me
to come to thy aid in that last hour.
And since death follows upon life and ordinarily corresponds with it, therefore the
surest pledge of a good death is a good life; a life in which the heart is freed and detached
from earthly love. For this it is, which in that last hour afflicts and oppresses the soul and
which is like a heavy chain restraining its liberty and preventing it from rising above the
things loved in this world. O my daughter! How greatly do mortals misunderstand this
truth, and how far they err from it in their actions! The Lord gives them life in order that
they may free themselves from the effects of original sin, so as to be unhampered by
them at the hour of their death; and the ignorant and miserable children of Adam spend
all their life in loading upon themselves new burdens and fetters, so that they die captives
of their passions and in the tyranny of their hellish foes. I had no share in original sin and
none of its effects had any power over my faculties; nevertheless I lived in the greatest
constraint, in poverty and detached from earthly things, most perfect and holy; and this
holy freedom I did indeed experience at the hour of my death. Consider then, my
daughter, and be mindful of this living example; free thy heart more and more each day,
so that with advancing years thou mayest find thyself more free, more detached and
averted from visible things, and so that when the Spouse shall call thee to his nuptials,
thou wilt not need to seek in vain the required freedom and prudence.

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 THE BURIAL OF THE SACRED BODY OF THE MOST BLESSED
MARY, AND WHAT HAPPENED THEREAT.

In order that the Apostles, the disciples, and many others of the faithful might not
be too deeply oppressed by sorrow, and in order that some of them might not die of grief
caused by the passing away of the most blessed Mary, it was necessary that the divine
power, by an especial providence, furnish them with consolation and dilate their heart for
new influences in their incomparable affliction. For the feeling, that their loss was
irretrievable in the present life, could not be repressed; the privation of such a Treasure
could never find a recompense; and as the most sweet, loving and amiable intercourse
and conversation of their great Queen had ravished the heart of each one, the ceasing of
her protection and company left them as it were without the breath of life. But the Lord,
who well knew how to estimate the just cause of their sorrow, secretly upheld them by
his encouragements and so they set about the fitting burial of the sacred body and
whatever the occasion demanded.
Accordingly the holy Apostles, on whom this duty specially devolved, held a
conference concerning the burial of the most sacred body of their Queen and Lady. They
selected for that purpose a new sepulchre, which had been prepared mysteriously by the
providence of her divine Son. As they remembered, that, according to the custom of the
Jews at burial, the deified body of their Master had been anointed with precious
ointments and spices and wrapped in the sacred burial cloths; they thought not of doing
otherwise with the virginal body of his most holy Mother. Accordingly they called the
two maidens, who had assisted the Queen during her life and who had been designated as
the heiresses of her tunics, and instructed them to anoint the body of the Mother of God
with highest reverence and modesty and wrap it in the winding-sheets before it should be
placed in the casket. With great reverence and fear the two maidens entered the room,
where the body of the blessed Lady lay upon its couch; but the refulgence issuing from it
barred and blinded them in such a manner that they could neither see nor touch the body,
nor even ascertain in what particular place it rested.
In fear and reverence still greater than on their entrance, the maidens left the
room; and in great excitement and wonder they told the Apostles what had happened.

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They, not without divine inspiration, came to the conclusion, that this sacred Ark of the
covenant was not to be touched or handled in the common way. Then saint Peter and
saint John entered the oratory and perceived the effulgence, and at the same time they
heard the celestial music of the angels, who were singing: “Hail Mary, full of grace, the
Lord is with thee.” Others responded: “A Virgin before childbirth, in childbirth and after
childbirth.” From that time on many of the faithful expressed their devotion toward the
most blessed Mary in these words of praise; and from them they were handed down to be
repeated by us with the approbation of the holy Church. The two holy Apostles, saint
Peter and saint John, were for a time lost in admiration at what they saw and heard of
their Queen; and in order to decide what to do, they sank on their knees, beseeching the
Lord to make it known. Then they heard a voice saying: “Let not the sacred body be
either uncovered or touched.”
Having thus been informed of the will of God, they brought a bier, and, the
effulgence having diminished somewhat, they approached the couch and with their own
hands reverently took hold of the tunic at the two ends. Thus, without changing its
posture, they raised the sacred and virginal Treasure and placed it on the bier in the same
position as it had occupied on the couch. They could easily do this, because they felt no
more weight than that of the tunic. On this bier the former effulgence of the body
moderated still more, and all of them, by disposition of the Lord and for the consolation
of all those present, could now perceive and study the beauty of that virginal countenance
and of her hands. As for the rest, the omnipotence of God protected this his heavenly
dwelling, so that neither in life nor in death any one should behold any other part except
what is common in ordinary conversation, namely, her most inspiring countenance, by
which She had been known, and her hands, by which She had labored.
So great was the care and solicitude for his most blessed Mother, that in this
particular He used not so much precaution in regard to his own body, as that of the most
pure Virgin. In her Immaculate Conception He made Her like to Himself; likewise at her
birth, in as far as it did not take place in the common and natural manner of other men.
He preserved Her also from impure temptations and thoughts. But, as He was man and
the Redeemer of the world through his Passion and Death, He permitted with his own
body, what He would not allow with Hers, as that of a woman, and therefore He kept her
virginal body entirely concealed; in fact the most pure Lady during her life had Herself
asked that no one should be permitted to look upon it in death; which petition He
fulfilled. Then the Apostles consulted further about her burial. Their decision becoming
known among the multitudes of the faithful in Jerusalem, they brought many candles to
be lighted at the bier, and it happened that all the lights burned through that day and the
two following days without any of the candles being consumed or wasted in any shape or
manner.
In order that this and many other miracles wrought by the power of God on this
occasion might become better known to the world, the Lord himself inspired all the
inhabitants of Jerusalem to be present at the burial of his most blessed Mother, so that
there was scarcely any person in Jerusalem, even of the Jews or the gentiles, who were
not attracted by the novelty of this spectacle. The Apostles took upon their shoulders the
sacred body and the tabernacle of God and, as priests of the evangelical law, bore the
Propitiatory of the divine oracles and blessings in orderly procession from the Cenacle in
the city to the valley of Josaphat. This was the visible accompaniment of the dwellers of

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Jerusalem. But besides this there was another invisible multitude, that of the courtiers of
heaven. It was composed of the thousand angels of the Queen, continuing their celestial
songs, which were heard by the Apostles and disciples and many others, and which
sweetly continued for three days. In addition to these many other spirits had descended
from heaven, namely, many thousands or legions of angels with the ancient Patriarchs
and Prophets, among whom were saint Joachim, saint Anne, saint Joseph, saint Elisabeth
and the Baptist and numerous other saints, who were sent by our Savior Jesus to assist at
the exequies and burial of his most blessed Mother. In the midst of this celestial and
earthly accompaniment, visible and invisible, the Apostles bore along the sacred body,
and on the way happened great miracles, which would take much time to relate. In
particular all the sick, of which there were many of the different kinds, were entirely
cured. Many of the possessed were freed from the demons; for the evil spirits did not dare
to wait until the sacred body came near the persons thus afflicted. Greater still were the
miracles of conversions wrought among many Jews and gentiles, for on this occasion
were opened up the treasures of divine mercy, so that many souls came to the knowledge
of Christ our Savior and loudly confessed Him as the true God and Redeemer, demanding
Baptism. Many days thereafter the Apostles and disciples labored hard in catechizing and
baptising those, who on that day had been converted to the holy faith. The Apostles in
carrying the sacred body felt wonderful effects of divine light and consolation, in which
the disciples shared according to their measure. All the multitudes of the people were
seized with astonishment at the fragrance diffused about, the sweet music and the other
prodigies. They proclaimed God great and powerful in this Creature and in testimony of
their acknowledgment, they struck their breasts in sorrow and compunction.
When the procession came to the holy sepulcher in the valley of Josaphat, the
same two Apostles, saint Peter and saint John, who had laid the celestial Treasure from
the couch onto the bier, with joyful reverence placed it in the sepulchre and covered it
with a linen cloth, the hands of the angels performing more of these last rites than the
hands of the Apostles. They closed up the sepulchre with a large stone, according to
custom at other burials. The celestial courtiers returned to heaven, while the thousand
angels of the Queen continued their watch, guarding the sacred body and keeping up the
music as at her burial. The concourse of the people lessened and the holy Apostles and
disciples, dissolved in tender tears, returned to the Cenacle. During a whole year the
exquisite fragrance exhaled by the body of the Queen was noticeable throughout the
Cenacle, and in her oratory, for many years. This sanctuary remained a place of refuge
for all those that were burdened with labor and difficulties; all found miraculous
assistance, as well in sickness as in hardships and necessities of other kind. After these
miracles had continued for some years in Jerusalem, the sins of Jerusalem and of its
inhabitants drew upon this city, among other punishments, that of being deprived of this
inestimable blessing.
Having again gathered in the Cenacle, the Apostles came to the conclusion that
some of them and of the disciples should watch at the sepulchre of their Queen as long as
they should hear the celestial music, for all of them were wondering when the end of that
miracle should be. Accordingly some of them attended to the affairs of the Church in
catechizing and baptizing the new converts; and others immediately returned to the
sepulchre, while all of them paid frequent visits to it during the next three days. Saint
Peter and saint John, however, were more zealous in their attendance, coming only a few

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times to the Cenacle and immediately returning to where was laid the treasure of their
heart. Nor were the irrational creatures missing at the exequies of the Mistress of the
universe; for as the sacred body arrived near the grave, innumerable large and small birds
gathered in the air, and many animals and wild beasts rushed from the mountains toward
the sepulchre, the ones singing sorrowfully the others emitting groans and doleful sounds
and all of them showing grief in their movements as if mourning over the common loss.
Only a few unbelieving Jews, more hardened than the rocks and more impious than the
wild beasts failed to show sorrow at the death of their Restoratrix, as they had failed to do
also at the death of their Redeemer and Master.

INSTRUCTION WHICH THE QUEEN OF HEAVEN, MOST HOLY MARY,

GAVE ME.
My daughter, in commemorating my natural death and my burial, I wish that thou
also die and be buried to all worldly things, and this is to be the fruit and the principal
result of thy having known and written my life. Many times in the course of thy writing
have I manifested to thee this as my desire and intimated it to thee as my will, lest thou
waste this singular favor shown to thee by the Lord and by me. It is a foul offense in any
Christian, if, after dying to sin and after being reborn in Christ by Baptism, knowing that
the Lord died for him, he returns again to the same faults; and this will be a still greater
wickedness in those souls, who are called by special grace to be the most dear friends of
the Lord, as is the case with those, who for that very purpose dedicate and consecrate
themselves to his closer service in religion, each one according to his condition and state.
In these souls the vices of the world cause horror in heaven itself, because the
pride, the presumption, the haughtiness, the want of mortification, the anger, the
covetousness, the conscious impurities and other wickedness in such souls force the Lord
and the saints to with draw from the sight of their monstrous distortion and rouse them to
greater wrath and offense than the same sins in other souls. Therefore the Lord repudiates
many who unrighteously bear the name of being his spouses and leaves them to their own
bad counsels, because they have so disloyally broken the fidelity promised to God and to
me in their vocation and profession. But if all souls must fear this terrible infidelity,
consider well, my daughter, what abhorrence especially thou wouldst deserve in the sight
of God, if thou wert guilty of such disloyalty. It is time that thou die to the visible things,
and that thy body be buried in thy self-knowledge and self-abasement, while thy soul sink
into the being of God. The days of thy life in this world are coming to a close; and I shall
be the judge to execute the sentence of thy separation from life and from the world: thou
needst not any more be seen with those who live in it, nor they with thee. The writing of
my life should be for thee the seal of thy death to the world, as I have so often exhorted
thee and as thou hast repeatedly and expressly promised me, with heartfelt tears.
I wish this to be the proof of my doctrine and of its efficacy; do not permit it to be
discredited in thee to my dishonor, but let heaven and earth perceive the force of its truth
and of my example in thy works. For this thou must depend neither upon thy
understanding nor upon thy will, and still less upon thy inclinations and passions, because
all this for thee has come to a finish. Thy law must be the will of the Lord and my own,
and the dictates of obedience. And in order that thou mayest never mistake what is in
them the most holy, the most perfect and God-pleasing, the Lord has provided for thy
direction in all things, lavishing upon thee his own care, mine, and that of the holy angels.

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Do not allege ignorance, pusillanimity, or weakness, nor much less, fear. Weigh thy
obligation, estimate thy indebtedness, attend to the continual light; operate with the grace
thou receivest, so that amid all these benefits there be no cross so heavy, no death so
bitter, as shall not be deemed by thee very light and acceptable. In this consists all thy
good, and in it is to be thy delight; since, if thou dost not succeed in dying to all things,
besides that thy path will be sown with thorns, thou shalt not reach the perfection thou
desirest, nor the state to which the Lord calls thee.
If the world will not forget thee, do thou forget it; if it will not leave thee alone,
remember that thou hast forsaken it, and that I have separated thee from it. If it follow
thee, fly; if it flatter thee, despise it; if it contemn thee, suffer it ; and if it seek thee, let it
not find thee except in so far as will be to the glory of the Most High. But as regards all
the rest, thou must not any more bear it in mind, than the living remember the dead.
Forget it just as the dead forget the living, and I desire that thou have no more intercourse
with this world, than the dead have with the living. It will not seem extraordinary to thee,
that in the beginning, in the middle and at the end of this history I repeat so often this
doctrine, if thou ponder what depends upon thy practicing it. Consider, my dearest, what
persecutions the devil has roused against thee in secret through the world and its
inhabitants under different pretexts and appearances. If God has permitted them for the
purpose of trying thee and for the exercise of his grace, it is proper, that, as far as thou are
concerned, thou take it as a lesson and a warning. Remember that great is the treasure
which thou carriest in a fragile vessel (II Cor. 2, 7), and that all hell conspires and rises
up against thee. Thou livest in mortal flesh, surrounded and assailed by astute enemies.
Be a Spouse of Christ my divine Son, and I shall be thy Mother and Instructress.
Recognize, then, thy need and thy weakness, and correspond with me as a dearest
daughter, as an obedient and perfect disciple in all things.

THE SOUL OF THE MOST HOLY MARY ENTERS THE EMPYREAN

HEAVEN AND, IN IMITATION OF CHRIST OUR REDEEMER, RETURNS TO
RESUSCITATE HER SACRED BODY; IN IT SHE AGAIN ASCENDS TO THE
RIGHT HAND OF THE LORD ON THE THIRD DAY.

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 Of the glory and felicity of the saints in the beatific vision saint Paul says with
Isaias (I Cor. 2, 9; Is. 64, 4), that neither have mortal eyes seen, nor ears heard, nor can it
enter into the heart of man what God has prepared for those who love Him and who hope
in Him. In accordance with this Catholic truth, we should not wonder at what is related of
saint Augustine, the great light of the Church, that, in setting out to write a book on the
glory of the blessed, he was visited by his friend, saint Jerome, who had just died and
entered into the glory of the Lord, and was admonished by his visitor, that he would not
be able to compass his design ; since no tongue or pen of man could describe the least
part of the blessings enjoyed by the saints in the beatific vision. Such is the testimony of
saint Jerome; and if through holy Scriptures we had no other information than that this
glory is eternal, it would be beyond all our comprehension. For, however much of our
intellect may expand, it will never comprehend eternity; and as this is infinite and
boundless, it is inexhaustible and incomprehensible, how much soever it may be known
and loved. Just as God, the Infinite and the Almighty, created all things, without being
thereby exhausted, and even if He had created endless worlds ever anew, would remain
still infinite and immutable; so also, although seen and enjoyed by countless saints, He
will remain an infinite source of new knowledge and love; for in creation and in glory all
creatures participate in Him only to a limited extent, each according to its condition,
while He in Himself is without limitation or end.
If on this account the glory even of the least of the saints is ineffable, what shall
we say of the glory of the most blessed Mary, since among the saints She is the most holy
and She by Herself is more like to her Son than all the saints together, and since her grace
and glory exceed those of all the rest, as those of an empress or sovereign over her
vassals? This truth can and should be believed; but in mortal life it cannot be understood,
or the least part of it be explained; for the inadequacy and deficiency of our words and
expressions rather tend to obscure than to set forth its greatness. Let us in this life apply
our labor, not in seeking to comprehend it, but in seeking to merit its manifestation in
glory, where we shall experience more or less of this happiness according to our works.
Our Redeemer Jesus entered heaven conducting the purest soul of his Mother at
his right hand. She alone of all the mortals deserved exemption from particular judgment;
hence for Her there was none; no account was asked or demanded of Her for what She
had received; for such was the promise that had been given to Her, when She was
exempted from the common guilt and chosen as the Queen privileged above the laws of
the children of Adam. For the same reason, instead of being judged with the rest, She
shall be seated at the right hand of the Judge to judge with Him all the creatures. If in the
first instant of her Conception She was the brightest Aurora, effulgent with the rays of the
sun of the Divinity beyond all the brightness of the most exalted seraphim, and if
afterwards She was still further illumined by the contact of the hypostatic Word, who
derived his humanity from her purest substance, it necessarily follows that She should be
his Companion for all eternity, possessing such a likeness to Him, that none greater can
be possible between a Godman and a creature. In this light the Redeemer himself
presented Her before the throne of the Divinity; and speaking to the eternal Father in the
presence of all the blessed, who were ravished at this wonder, the most sacred humanity
uttered these words: “Eternal Father, my most beloved Mother, thy beloved Daughter and
the cherished Spouse of the Holy Ghost, now comes to take possession of the crown and
glory, which We have prepared as a reward for her merit. She is the one who was born as

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the rose among thorns, untouched, pure and beautiful, worthy of being embraced by Us
and of being placed upon a throne to which none of our creatures can ever attain, and to
which those conceived in sin cannot aspire. This is our chosen and our only One,
distinguished above all else, to whom We communicated our grace and our perfections
beyond the measure accorded to other creatures; in whom We have deposited the treasure
of our incomprehensible Divinity and its gifts; who most faithfully preserved and made
fruitful the talents, which We gave Her; who never swerved from our will, and who
found grace and pleasure in our eyes. My Father, most equitous is the tribunal of our
justice and mercy, and in it the services of our friends are, repaid in the most
superabundant manner. It is right that to my Mother be given the reward of a Mother; and
if during her whole life and in all her works She was as like to Me as is possible for a
creature to be, let Her also be as like to Me in glory and on the throne of our Majesty, so
that where holiness is in essence, there it may also be found in its highest participation.”
This decree of the incarnate Word was approved by the Father and the Holy
Ghost. The most holy soul of Mary was immediately raised to the right hand of her Son
and true God, and placed on the royal throne of the most holy Trinity, which neither men,
nor angels nor the seraphim themselves attain, and will not attain for all eternity. This is
the most exalted and supereminent privilege of our Queen and Lady, that She is seated on
the throne with the three divine Persons and holds her place as Empress, while all the rest
are set as servants and ministers to the highest King. To the eminence and majesty of that
position, inaccessible to all other creatures, correspond her gifts of glory, comprehension,
vision and fruition; because She enjoys, above all and more than all, that infinite Object,
which the other blessed enjoy in an endless variety of degrees. She knows, penetrates and
understands much deeper the eternal Being and its in finite attributes; She lovingly
delights in its mysteries and most hidden secrets, more than all the rest of the blessed.
Although between the glory of the divine Persons and that of the most holy Mary there is
an infinite distance; for the light of the Divinity, as says the Apostle (I Tim. 6, 16), is
inaccessible and in it alone dwells immortality and glory by essence ; and though also the
most holy soul of Christ without measure exceeds in its gifts those of his Mother; yet the
great Queen surpasses inaccessibly all the saints in glory and has a likeness to that of
Christ, which cannot be understood in this life, nor ever described.
Just as little can be explained the extra joy, which the blessed experienced on that
day in singing the new songs of praise to the Omnipotent and in celebrating the glory of
his Daughter, Mother and Spouse; for in Her He had exalted all the works of his right
hand. Although to the Lord himself could come no new or essential glory, because He
possessed and possesses it immutably infinite through all eternity; yet the exterior
manifestations of his pleasure and satisfaction at the fulfillment of his eternal decrees
were greater on that day, and from the throne a voice, as if of the eternal Father
resounded, saying: “In the glory of our beloved and most loving Daughter all the pleasure
of our holy will is fulfilled to our entire satisfaction. To all the creatures We have given
existence, creating them out of nothing, in order that they may participate in our infinite
goods and treasures according to the inclination and pleasure of our immense bounty. The
very ones who were made capable of our grace and glory, have abused this blessing. Our
cherished Daughter alone had no part in the disobedience and prevarication of the rest,
and She has earned what the unworthy children of perdition have despised; and our heart
has not been disappointed in Her at any time or moment. To Her belong the rewards,

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which according to our conditional decree We had prepared for the disobedient angels
and for their followers among men, if they had been faithful to their grace and vocation.
She has recompensed Us for their falling away by her subjection and obedience; She has
pleased Us in all her operations and has merited a seat on the throne of our Majesty.”
On the third day after the most pure soul of Mary had taken possession of this
glory never to leave it, the Lord manifested to the saints his divine will, that She should
return to the world, resuscitate her sacred body and unite Herself with it, so that She
might in body and soul be again raised to the right hand of her divine Son without
waiting for the general resurrection of the dead. The appropriateness of this favor, its
accordance with the others received by the most blessed Queen and with her
supereminent dignity, the saints could not but see; since even to mortals it is so credible,
that even if the Church had not certified it, we would judge those impious and foolish,
who would dare deny it. But the blessed saw it with greater clearness, together with the
determined time and hour as manifested to them in God himself. When the time for this
wonder had arrived, Christ our Savior himself descended from heaven bringing with Him
at his right hand the soul of his most blessed Mother and accompanied by many legions
of the Angels, the Patriarchs and ancient Prophets. They came to the sepulchre in the
valley of Josaphat, and all being gathered in sight of the virginal temple, the Lord spoke
the following words to the saints. “My Mother was conceived without stain of sin, in
order that from Her virginal substance I might stainlessly clothe Myself in the humanity
in which I came to the world and redeemed it from sin. My flesh is her flesh; She co-
operated with Me in the works of the Redemption; hence I must raise Her, just as I rose
from the dead, and this shall be at the same time and hour. For I wish to make Her like
Me in all things.” All the ancient saints of the human race then gave thanks for this new
favor in songs of praise and glory to the Lord. Those that especially distinguished
themselves in their thanks giving were our first parents Adam and Eve, saint Anne, saint
Joachim and saint Joseph, as being the more close partakers in this miracle of his
Omnipotence. Then the purest soul of the Queen, at the command of the Lord, entered the
virginal body, reanimated it and raised it up, giving it a new life of immortality and glory
and communicating to it the four gifts of clearness, impassibility, agility and subtlety,
corresponding to those of the soul and overflowing from it into the body.
Endowed with these gifts the most blessed Mary issued from the tomb in body
and soul, without raising the stone cover and without disturbing the position of the tunic
and the mantle that had enveloped her sacred body. Since it is impossible to describe her
beauty and refulgent glory, I will not make the attempt. It is sufficient to say, that just as
the heavenly Mother had given to her divine Son in her womb the form of man, pure,
unstained and sinless, for the Redemption of the world, so in return the Lord, in this
resurrection and new regeneration, gave to Her a glory and beauty similar to his own. In
this mysterious and divine interchange each One did what was possible: most holy Mary
engendered Christ, assimilating Him as much as possible to Herself, and Christ
resuscitated Her, communicating to Her of his glory as far as She was capable as a
creature.
Then from the sepulchre was started a most solemn procession, moving with
celestial music through the regions of the air and toward the empyrean heaven. This
happened in the hour immediately after midnight, in which also the Lord had risen from
the grave; and there fore not all of the Apostles were witness of this prodigy, but only

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some of them, who were present and watching at the sepulchre. The saints and angels
entered heaven in the order in which they had started; and in the last place came Christ
our Savior and at his right hand the Queen, clothed in the gold of variety (as David says
Ps. 44, 10), and so beautiful that She was the admiration of the heavenly court. All of
them turned toward Her to look upon Her and bless Her with new jubilee and songs of
praise. Thus were heard those mysterious eulogies recorded by Solomon: Come,
daughters of Sion, to see your Queen, who is praised by the morning stars and celebrated
by the sons of the Most High. Who is She that comes from the desert, like a column of all
the aromatic perfumes? Who is She, that rises like the aurora, more beautiful than the
moon, elect as the sun, terrible as many serried armies? Who is She that comes up from
the desert resting upon her Beloved and spreading forth abundant delights? (Cant. 3, 6-9;
8, 5). Who is She in whom the Deity itself finds so much pleasure and delight above all
other creatures and whom He exalts above them all in the heavens! O novelty worthy of
the infinite Wisdom! O prodigy of his Omnipotence, which so magnifies and exalts Her!
Amid this glory the most blessed Mary arrived body and soul at the throne of the
most blessed Trinity. And the three divine Persons received Her on it with an embrace
eternally undissoluble. The eternal Father said to Her: “Ascend higher, my Daughter and
my Dove.” The incarnate Word spoke: “My Mother, of whom I have received human
being and full return of my work in thy perfect imitation, receive now from my hand the
reward thou hast merited.” The Holy Ghost said: “My most beloved Spouse, enter into
the eternal joy, which corresponds to the most faithful love; do Thou now enjoy thy love
without solicitude; for past is the winter of suffering for Thou hast arrived at our eternal
embraces.” There the most blessed Mary was absorbed in the contemplation of the three
divine Persons and as it were overwhelmed in the boundless ocean and abyss of the
Divinity, while the saints were filled with wonder and new accidental delight. Since, at
the occasion of this work of the Omnipotent happened other wonders, I shall speak of
them as far as possible in the following chapter.

INSTRUCTION WHICH THE QUEEN OF HEAVEN, MOST HOLY MARY, GAVE

ME.

My daughter, lamentable and inexcusable is the ignorance of men in so

knowingly forgetting the eternal glory, which God has prepared for those who dispose
themselves to merit it. I wish that thou bitterly bewail and deplore this pernicious
forgetfulness; for there is no doubt, that whoever wilfully forgets the eternal glory and
happiness is in evident danger of losing it. No one is free from this guilt, not only because
men do not apply much labor or effort in seeking and retaining the remembrance of this
happiness; but they labor with all their powers in things that make them forget the end for
which they were created. Undoubtedly this forgetfulness arises from their entangling
themselves in the pride of life, the covetousness of the eyes, and the desires of the flesh
(John 2, 16); for employing therein all the forces and faculties of their soul during the
whole time of their life, they have no leisure, care or attention for the thoughts of eternal
felicity. Let men acknowledge and confess, whether this recollection costs them more
labor than to follow their blind passions, seeking after honors, possessions or the
transitory pleasures, all of which have an end with this life, and which, after much
striving and labor, many men do not, and can never attain.

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 How much easier is it for mortals to avoid such perversity, especially for the
children of the Church, since they have at hand the easy means of faith and hope for
attaining the truth! Even if to gain eternal happiness were as difficult to obtain as honors
and riches and other apparent advantages, it would be very foolish to labor as much for
the false as for the true advantages for eternal punishment as for eternal glory. This
abominable foolishness thou wilt perceive and bewail with tears, my daughter, if thou
wilt consider the world in which thou livest: how it is disturbed by wars and discords;
how many unhappy ones it contains, who seek death in exchange for a short and vain
honor, vengeance and other most vile advantages, while they do not think or care for
eternal life than irrational animals. It would be a blessing for them if like animals they
could end altogether with the temporal death ; but as the most of them act against justice,
and others, who still seek to be just, live in forgetfulness of their end, the ones as well as
the others incur the eternal death.
This is a sorrow beyond all sorrows, and a misfortune without equal and without
remedy. Afflict thyself, lament and grieve without consolation over this ruin of so many
souls bought by the blood of my divine Son. I assure thee, my dearest, that, if men would
not make themselves so unworthy of it, my charity would urge me, in the celestial glory
where thou knowest me to be, to send forth a voice through the whole world exclaiming:
“Mortal and deceived men, what are you doing? For what purpose are you living? Do you
realize what it is to see God face to face, and to participate in his eternal glory and share
his company? Of what are you thinking? Who has thus disturbed and fascinated your
judgment? What will you seek, if once you have lost this true blessing and happiness,
since there is no other? The labor is short, the reward is infinite glory, and the punishment
is eternal.”
In connection with this sorrow, which I am trying to excite in thee, seek to labor
assiduously in order to evade the danger. A living example thou hast in my life, which
was a continual suffering such as thou hast known; but when I came to my reward all of it
seemed as nothing, and I forgot it as if it had not occurred. Resolve, my dear, to follow
me in my labor ; and though thy labor seem to exceed that of all the mortals, look upon it
as most insignificant; let nothing seem to thee difficult or hard, or bitter, even to passing
through fire and sword. Extend thy hand to great things, and shield thy domestics, the
senses, with double vestments (Prov. 31, 19, 21), against hardships and sufferings to the
utmost of their powers. At the same time I wish thee to be free from another error, that of
men who say: let us secure salvation: greater or less glory does not matter; we shall all be
together in that life. By this false principle, my daughter, eternal life is not made secure,
but rather put at hazard; since it arises from great foolishness and want of divine love.
Who seeks to make such a bargain with God, offends Him, and tempts Him to permit
such souls to live in continued danger of perdition. Human weakness always tends to do
less good than it desires to do; and when this desire is small, then it will execute very
little, and hence risks losing all.
He who contents himself with the mediocre or lowest in virtue, always leaves in
his will and in his inclinations an opening for earthly affections and love of the passing
things. Such an opening is contrary to divine love and therefore unavoidably causes the
loss of the latter and the ascendency of the former. When the creature resolves to love
God from all its heart and with all its powers, as He commands, God overlooks its human
defects and shortcomings, and is pleased with their resolve to reap the highest rewards.

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But to despise them or wilfully undervalue them shows not the love of children or of true
friends, but the base fear of slaves, who are content to live and be let alone. If the saints
could return to merit some additional degree of glory by suffering all torments to the day
of judgment, they would doubtlessly return; because they have a true and perfect
knowledge of the value of the reward and they love God with a perfect charity. It is not
proper that this privilege be granted to the saints; but it was conceded to me, as thou hast
recorded in this history; and my example confirms this truth. It also reproves the
foolishness of those, who, in order to avoid suffering and the cross of Christ, are looking
for a curtailed reward, one which is contrary to the inclination of God s goodness and
contrary to his desire of seeing souls multiply their merits and gain copious rewards in
the eternal felicity.

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 THE FIFTH GLORIOUS MYSTERY:
THE CORONATION OF THE BLESSED VIRGIN MARY AS
THE QUEEN OF ALL CREATION

MOST HOLY MARY IS CROWNED AS QUEEN OF HEAVEN AND OF ALL

CREATURES; ALL HER GREAT PRIVILEGES IN FAVOR OF MANKIND ARE
AGAIN CONFIRMED UPON HER.
When Christ Jesus the Savior took leave of his disciples in order to enter upon his
suffering, He told them not to be disturbed in their hearts on account of the things He had
told them; because in the house of his Father, which is eternal happiness, there are many
mansions. He further assured them, that there was room and reward for all, although the
merits and their good works be diverse and that no one should be disturbed in his peace
and hope, though he should see others more favored or advanced; because in the house of
God there are many grades and many dwellings, in which each one shall be content with
what shall belong to him without envy; for this is one of the great blessings of that eternal

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felicity. I have said that most blessed Mary was assigned to the supreme position and
state on the throne of the most blessed Trinity. Many times have I expressed myself in
these terms in order to point out great sacraments and similar terms are used by the saints
and by the sacred scriptures themselves (Apoc. 1, 4; 3, 21). Although no other argument
is really necessary, nevertheless, for those who have not such a deep insight, I will say
that God, as He is the purest Spirit and at the same time infinite, immense,
incomprehensible, has no need of a material throne or seat; for He fills all creation and is
present in all creatures; He is comprehended or circumscribed by none, but He himself
comprehends and encompasses all things. The saints do not see God with corporal eyes,
but with those of the soul; but as they see Him in some certain location (in order to adapt
ourselves to our terrestrial and material ways of thinking and speaking) we say that He is
upon the royal throne of the most blessed Trinity, though in reality He has his glory
within Himself and communicates it to his saints. But I do not wish to deny, that the most
sacred humanity of Christ our Savior and of his most blessed Mother holds a place
supereminent over all the saints; and that among the blessed, who are in heaven with
body and soul, there will be some kind of order in their relative position nearer or farther
from Christ our Lord and the Queen; but here is not the place to inquire into the manner
into which this arrangement shall be made in heaven.
We call that the throne of the Divinity, from which God manifests Himself to the
saints as the principal cause of their glory and as the infinite, eternal God, independent of
all things and on whose will all creatures depend, from which He manifests Himself as
the Lord, as the King, as the Judge and Master of all that is in existence. This dignity
Christ the Redeemer possesses, in as far as He is God, essentially, and as far as He is
man, through the hypostatic union, by which He communicates his Godhead to the
humanity. Hence in heaven He is the King, the Lord and supreme Judge; and the saints,
though their glory exceeds all human calculation, are as servants and inferiors of this
inaccessible Majesty. In this the most holy Mary participates in a degree next inferior and
in a manner otherwise ineffable and proportionate to a mere creature so closely related to
the Godman; and therefore She assists forever at the right hand of her Son as Queen (Ps.
44, 10), Lady and Mistress of all creation, her dominion extending as far as that of her
divine Son, although in a different manner.
After placing the most blessed Mary on this exalted and supereminent throne, the
Lord declared to the courtiers of heaven all the privileges She should enjoy in virtue of
this participation in his majesty. The Person of the eternal Father, as the first principle of
all things, speaking to the angels and saints, said to them: “Our Daughter Mary was
chosen according to our pleasure from amongst all creatures, the first one to delight Us,
and who never fell from the title and position of a true Daughter, such as We had given
Her in our divine mind; She has a claim on our dominion, which We shall recognize by
crowning Her as the legitimate and peerless Lady and Sovereign.” The incarnate Word
said: “To my true and natural Mother belong all the creatures which were created and
redeemed my Me; and of all things over which I am King, She too shall be the legitimate
and supreme Queen.” The Holy Ghost said: “Since She is called my beloved and chosen
Spouse, She deserves to be crowned as Queen for all eternity.”
Having thus spoken the three divine Persons placed upon the head of the most
blessed Mary a crown of such new splendor and value, that the like has been seen neither
before nor after by any mere creature. At the same time a voice sounded from the throne

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saying: “My Beloved, chosen among the creatures, our kingdom is Thine; Thou shalt be
the Lady and the Sovereign of the seraphim, of all the ministering spirits, the angels and
of the entire universe of creatures. Attend, proceed and govern prosperously over them,
for in our supreme consistory We give Thee power, majesty and sovereignty. Being filled
with grace beyond all the rest, Thou hast humiliated Thyself in thy own estimation to the
lowest place; receive now the supreme dignity deserved by Thee and, as a participation in
our Divinity, the dominion over all the creatures of our Omnipotence. From thy royal
throne to the centre of the earth Thou shalt reign; and by the power We now give Thee
Thou shalt subject hell with all its demons and inhabitants. Let all of them fear Thee as
the supreme Empress and Mistress of those caverns and dwelling-places of our enemies.
In thy hands and at thy pleasure We place the influences and forces of the heavens, the
moisture of the clouds, the growths of the earth; and of all of them do Thou distribute
according to thy will, and our own will shall be at thy disposal for the execution of thy
wishes. Thou shalt be the Empress and Mistress of the militant Church, its Protectress, its
Advocate, its Mother and Teacher. Thou shalt be the special Patroness of the Catholic
countries; and whenever they, or the faithful, or any of the children of Adam call upon
Thee from their heart, serve or oblige Thee, Thou shalt relieve and help them in their
labors and necessities. Thou shalt be the Friend, the Defender and the Chieftainess of all
the just and of our friends; all of them Thou shalt comfort, console and fill with blessings
according to their devotion to Thee. In view of all this We make Thee the Depositary of
our riches, the Treasurer of our goods; we place into thy hands the helps and blessings of
our grace for distribution; nothing do We wish to be given to the world, which does not
pass through thy hands; and nothing do We deny, which Thou wishest to concede to men.
Grace shall be diffused in thy lips for obtaining all that Thou wishest and ordainest in
heaven and on earth, and every where shall angels and men obey Thee; because whatever
is ours shall be thine, just as Thou hast always been ours; and Thou shalt reign with Us
forever.” In the execution of this decree and privilege conceded to the Mistress of the
world, the Almighty commanded all the courtiers of heaven, angels and men, to show
Her obedience and recognize Her as their Queen and Lady. There was another mystery
concealed in this wonder, namely, it was a recompense for the worship and veneration,
which, as is clear from this history, the most blessed Mary, notwithstanding that She was
the Mother of God, full of grace and holiness above the angels and saints, had bestowed
upon the saints during her mortal pilgrimage. Although during the time when they were
comprehensors and She yet a pilgrim, it was for her greater merit, that She should humble
Herself beneath them all according to the ordainment of the Lord; yet now, when She was
in possession of the kingdom, it was just, that She should be venerated, worshipped and
extolled by them as her inferiors and vassals. This they also did in that most blessed state,
in which all things are reduced to their proper proportion and order. Both the angelic
spirits and the blessed souls, while rendering their adoration to the Lord with fear and
worshipful reverence, rendered a like homage in its proportion to his most blessed
Mother; and the saints who were there in their bodies prostrated themselves and gave
bodily signs of their worship. All these demonstrations at the coronation of the Empress
of heaven redounded wonderfully to her glory, to the new joy and jubilee of the saints
and to the pleasure of the most blessed Trinity. Altogether festive was this day, and it
produced new accidental glory in all the heavens. Those that partook more especially
therein were her most fortunate spouse saint Joseph, saint Joachim and Anne and all the

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other relatives of the Queen, together with the thousand angels of her guard. Within the
glorious body of the Queen, over her heart, was visible to the saints a small globe or
monstrance of singular beauty and splendor, which particularly roused and rouses their
admiration and joy. It was there in testimony and reward of her having afforded to the
sacramental Word an acceptable resting place and sanctuary, and of her having received
holy Communion so worthily, purely and holily, without any defect or imperfection, and
with a devotion, love and reverence attained by none other of the saints. In regard to the
other rewards and crowns corresponding to her peerless works and virtues, nothing that
can be said could give any idea ; and therefore I refer it to the beatific vision, where each
one shall perceive them in proportion as his doings and his devotion shall have merited.
In the foregoing chapter I mentioned that the Transition of our Queen happened on the
thirteenth of August, while her Resurrection, Assumption and Coronation happened on
Sunday the fifteenth, on the day in which it is celebrated in the Church. Her sacred body
remained in the sepulchre thirty-six hours, just as the body of her divine Son; for her
Transition and her Resurrection took place in the same hours of the day. According to the
computation given above, I advert that this miracle happened in the year of our Lord
fifty-five, which had advanced as many days as intervene between the Nativity of the
Lord and the fifteenth of August.
We have left the great Lady at the right hand of her divine Son, reigning through
all the ages of eternity. We now return to the Apostles and disciples, who in flowing tears
surrounded the sepulchre of Mary in the valley of Josaphat. Saint Peter and saint John,
who had been the most constant in their attendance, noticed that the celestial music had
ceased; for they failed to hear it on the third day. Partly enlightened by the Holy Ghost,
they conjectured that the most pure Mother had arisen and had entered heaven, body and
soul, like her divine Son. They conferred about this matter and came to the conclusion
that so it must be; and saint Peter, as the head of the Church, decided that such a
wonderful fact should be ascertained as far as possible and made known to those who had
witnessed her death and burial. For this purpose, on the same day, he called together the
Apostles, disciples and the other faithful at the sepulchre. He told them of his reasons for
the conjecture now in the mind of all and the reasons for manifesting the truth of this
wonder to the Church, namely, that it should be reverenced in the coming ages and would
redound to the glory of the Lord and of his most blessed Mother. All approved of the
decision of the vicar of Christ and at his order immediately removed the stone, which
closed the sepulchre. This being done, they saw the grave despoiled of the sacred body of
the Queen of heaven and the tunic in the same position as when it had covered her,
showing that it must have passed through the tunic and the stone of the sepulchre without
disturbing any part of them. Saint Peter took out the tunic and the mantle and, with all the
others, venerated it, as they were now certain of the Resurrection and Assumption of the
blessed Mother into heaven. In mixed joy and sorrow they wept sweet tears at this
prodigy and sang psalms and hymns of praise and glory to the Lord and his most blessed
Mother.
In their affectionate wonder all of them remained looking at the sepulchre,
spellbound, until the angel of the Lord descended and manifested himself to them,
saying: “Ye men of Galilee, why are you astounded and tarry here? Your and our Queen
now lives body and soul in heaven and reigns in it forever with Christ. She sends me to
confirm you in this truth, and in her name I tell you that She recommends to you anew

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the Church, the conversion of souls, and the spread of the Gospel. She desires to tell you
that you now return to your ministry, with which you were charged, and that from her
throne She will take care of you.” At this message the Apostles were consoled; they
experienced her protection in their wanderings, and much more in the hour of their
martyrdom; for to each of them did She appear in that hour to present their souls to the
Lord. Other particulars concerning the Transition and Resurrection of the most blessed
Mary were not made known to me for record here; nor have I during the whole course of
this heavenly history had any choice of saying except what was made known to me and
what I was commanded to write.

INSTRUCTION WHICH THE QUEEN OF HEAVEN, MOST HOLY MARY,

GAVE ME.
My daughter, if anything could lessen the enjoyment of the highest felicity and
glory which I possess, and if, in it, I could be capable of any sorrow, without a doubt I
would be grieved to see the holy Church and the rest of the world in its present state of
labor, not withstanding that men know me to be their Mother, Advocate and Protectress
in heaven, ready to guide and assist them to eternal life. In this state of affairs, when the
Almighty has granted me so many privileges as his Mother and when there are so many
sources of help placed in my hands solely for the benefit of mortals and belonging to me
as the Mother of clemency, it is a great cause of sorrow to me to see mortals force me to
remain idle, and that, for want of calling upon me, so many souls should be lost. But if I
cannot experience grief now, I may justly complain of men, that they load themselves
with eternal damnation and refuse me the glory of saving their souls.
How much my intercession and the power I have in heaven is worth has never
been hidden in the Church, for I have demonstrated my ability to save all by so many
thousands of miracles, prodigies and favors operated in behalf of those devoted to me.
With those who have called upon me in their needs I have always shown my self liberal,
and the Lord has shown himself liberal to them on my account. Yet, though many are the
souls whom I have helped, they are few in comparison with those, whom I could and am
willing to help. The world and the centuries are far advanced; while mortals are tardy in
turning toward the knowledge of God; the children of the Church are involving
themselves in the snares of satan; sinners multiply and crimes increase, because charity is
getting cold even after God became incarnate and has taught the world by his life and
doctrine, redeemed it by his Passion and Death, established his evangelical law for the
guidance of his creatures, illustrated them by so many miracles, enlightenments,
blessings, favors in the Church and in its saints. In addition to all this God has in his
goodness opened up his mercies through me and my intercession, constituting me as
Mother, Advocate, Protectress and Helper of all men, and, though I am most punctual and
liberal in fulfilling all these offices, the result is inadequate. After all, since the crimes of
men merit the chastisements, which threaten them and which they begin to feel, and
since, under these circumstances, the malice of men has already reached the highest
possible point, what wonder is it that divine Justice be irritated?
All this, my daughter, is true; but my kind and clement love exceeds all this
malice, detains justice and still inclines the infinite Goodness toward men. The Most
High still wishes to give liberally of his infinite treasures and resolves to favor those who
know how to gain my intercession before God. This is the secure way and the powerful

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means of advancing the Church, of improving the Catholic reigns, of spreading the faith,
of furthering the welfare of families and of states, of bringing the souls to grace and to the
friendship of God. In this work, my daughter, I have desired thee to labor and assist
according to thy power with the divine grace. Thy labor shall consist not only in having
written my life, but in imitating it by following the counsels and salutary teachings,
which thou hast so abundantly received, both in what thou hast written and in other
favors and blessings of the Almighty. Consider well, my dearest, thy strict obligation of
serving me as thy only Mother, as thy legitimate and true Teacher and Superior, who
favors thee with all these and many other condescensions. Thou hast likewise often
renewed and ratified the vows of thy profession into my hands, and hast therein promised
me especial obedience. Remember the promises thou hast so often given to the Lord and
his angels. Many times We have manifested to thee our will, that thou live and act as one
of them, and that thou, in carnal flesh, participate in the condition and activity of an
angel; that thy conversation and intercourse be with those purest spirits ; and just as they
converse with each other, and just as the higher enlighten and illumine the lower, so they
will enlighten and instruct thee in the perfections of thy Beloved and in the exercise of all
virtues, especially of the mistress of all of them, charity, by which thou mayest be
inflamed in the love of thy sweet Master and of thy fellowmen. To this state thou must
aspire with all thy powers, in order that the Most High may find thee apt for the
fulfillment of his most holy will and of all his wishes. May his powerful right hand give
thee his eternal benediction, show thee the joy of his countenance and grant thee peace;
see that thou do not make thyself unworthy.

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 OUR LADY'S 15 PROMISES FOR THOSE WHO PRAY THE ROSARY
1. Whosoever shall faithfully serve me by the recitation of the Rosary shall receive signal graces.
2. I promise my special protection and the greatest graces to all those who shall recite the Rosary.
3. The Rosary shall be a powerful armor against hell, it will destroy vice, decrease sin and defeat
heresies.
4. It will cause good works to flourish; it will obtain for souls the abundant mercy of God; it will
withdraw the hearts of men from the love of the world and its vanities, and will lift them to the
desire for Eternal Things. Oh, that souls would sanctify themselves by this means.
5. The soul which recommends itself to me by the recitation of the Rosary shall not perish.
6. Whosoever shall recite the Rosary devoutly, applying himself to the consideration of its Sacred
Mysteries shall never be conquered by misfortune. God will not chastise him in His justice, he
shall not perish by an unprovided death; if he be just he shall remain in the grace of God, and
become worthy of Eternal Life.
7. Whoever shall have a true devotion for the Rosary shall not die without the Sacraments of the
Church.
8. Those who are faithful to recite the Rosary shall have during their life and at their death the Light
of God and the plenitude of His Graces; at the moment of death they shall participate in the Merits
of the Saints in Paradise.
9. I shall deliver from purgatory those who have been devoted to the Rosary.
10. The faithful children of the Rosary shall merit a high degree of Glory in Heaven.
11. You shall obtain all you ask of me by recitation of the Rosary.
12. All those who propagate the Holy Rosary shall be aided by me in their necessities.
13. I have obtained from my Divine Son that all the advocates of the Rosary shall have for
intercessors the entire Celestial Court during their life and at the hour of death.
14. All who recite the Rosary are my Sons, and brothers of my Only Son Jesus Christ.
15. Devotion to my Rosary is a great sign of predestination

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