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My poor mind was swimming in the immense Sea of the Eternal Fiat; and I was flowing in It like a little rivulet, and in my littleness I wanted to embrace Its Immensity so as to fill myself completely with a Will so holy, to be able to have the contentment of being able to say: “My little being is nothing other than one single act of Divine Will. My little rivulet is full, inside and out, of that Will that fills Heaven and earth. Oh! Holy Volition, You be the Life, the Actor and the Spectator of all my acts, so that, all of them rising again in You, they may be the call of all the acts of creatures, to make them rise again in Your Fiat, so that Its Kingdom may extend in all creatures.”
But while I was doing this, the thought told me: “What is the good that I do by calling the acts of creatures to rise again in the Divine Will?”
And my lovable Jesus told me: “My daughter, good is not subject to dying, and as the life of good rises, it places itself as defense of all creatures; and if the creatures who are disposed take that good, they not only remain defended, but take the life of that good; and the good rises and forms as many other lives for as many creatures who take it. And for those who are not disposed, it remains always as their defense, waiting for them to dispose themselves. The acts done in My Will acquire the seed of light, and just as the light, though one, has the virtue of giving light to any eye that wants the good of the light in order to make it its own, the same for the littlest acts done in My Divine Will: since It is immense and envelops all, the littlest act becomes light and defense of all; not only this, but it requites its Creator of the love, glory and adoration that, by right, He expects and demands from creatures. The acts done in My Will have always something prodigious, and, of their own, they say: ‘We are the defense of all; we remain between Heaven and earth to defend the creatures, and with our light, we are light of every mind; we are the defenders of our Creator by repairing Him with our perennial acts for the offenses that rise from the earth.’
“And then, good is always good. Do you think that everything I did while being on earth has all been taken by creatures? Not at all—how much of it is still left. But, with this, one cannot say that it is not good. Centuries and centuries will pass, and the time will come in which all the good I did will have life in the midst of creatures; what is not taken today, other creatures may take tomorrow, in other epochs. Therefore, the true life of good does not tire of waiting; and with an air of triumph they say: ‘We are not subject to dying, therefore, with certainty, the time will come in which we will give our fruits, that will make many other lives that resemble us rise again.’ Do you think that, because you do not see any effect of all your acts in Our Divine Fiat, there will be nothing good? Not at all. Today it seems so, but wait for the times, and they will tell the great good that will come. Therefore, continue and do not draw back. In fact, you must know that the prolixity of good is alone the most certain proof, that assures God and the soul of the state she is in. A prolonged state of patience in the sufferings and painful encounters of life, a repeated prayer without ever tiring of repeating it, a faithfulness, constancy and sameness of manners in all circumstances, form a sufficient ground, watered by the blood of one’s own heart, in which God feels called by all the acts of the creature as though by many assurances that He can fulfill His greatest designs; and the creature herself feels in the prolixity of her acts the dominion of herself and the assurance that she will not waver. The good of one day says nothing; a good that is today-yes, and tomorrow–no, says weakness and volubility—all fruits of the human will. An inconstant good says that that good, that virtue, is not the creature’s own property, and therefore, not being in her power, good changes into evil, and the virtue into vice. See, then, how in order for the soul to be sure that she possesses a good, a virtue, she must feel within herself the life of that virtue, and with iron constancy of years and years, and for her whole life, she must exercise herself in that good. And God feels assured to place His own and operate great things in the constancy of the creature.
“This I did with the Queen of Heaven; I wanted the prolixity of fifteen years of life, pure, holy and all of Divine Will, in order to descend from Heaven to earth into Her virginal womb. I could have done it before, but I did not want to; first I wanted Her acts of assurance, and the prolixity of Her holy life, almost to give Her the right to be My Mama, and for My infinite Wisdom to have reason for having operated unheard-of prodigies in Her. And is this perhaps not the cause—the long prolixity of the long sufferings, for I wanted to be sure about you, and not with words, but with facts—was it perhaps not the cause of My many visits and of the many truths I have manifested to you in the prolixity of your sacrificed life? I can say that I made Myself seen and I spoke to you from the center of the stake of your sacrifice. And when I hear you say: ‘Is it possible, my Jesus, that my exile be so long? How can You not have pity on me?’—do you know what I say: ‘Ah! My daughter does not know well the secret that a prolonged sacrifice contains.’ And the longer it is, the greater are Our designs to be fulfilled. Therefore, trust Me, and let Me do.”
Fiat!!!
