To ask how to make a current act in the Divine Will is to ask the most practical question in the whole spirituality taught by Jesus to Luisa Piccarreta. People readily speak of “living in the Divine Will” as a mystical summit; but that summit is not climbed in theory. It is climbed act by act, in the detail of the hours — and the current act is precisely the inner gesture by which the soul, at any moment of the day, lets the action it is doing pass into the one eternal operation of God.
Luisa's vocabulary distinguishes two complementary gestures. The prevenient act is the morning offering, which anticipates and consecrates the whole day in advance. The current act — which Jesus also calls the “present act” — is the renewal of that offering in the instant, over the concrete action at hand[1]. The first forms the plan; the second prolongs it and defends it from distractions. This article treats the second: not “what is fusion?”, but “how, here and now, while washing dishes or writing a letter, do I make an act in the Divine Will?”
The answer is surprisingly simple, and that simplicity is what makes it great. Saint Annibale Maria di Francia, Luisa's ecclesiastical censor, recalled that holiness does not lie in a formula[2]. And yet Luisa proceeded in a recognizable way, which the theologian J. L. Iannuzzi reconstructed from hundreds of pages of the Book of Heaven[3]. That way — accessible to everyone, from the contemplative to the busiest father of a family — is what we will describe step by step.
Everything that follows belongs to private revelation. Luisa's writings add nothing to the deposit of faith and do not bind faith; they offer a contemplation that the Church discerns and that this article reads in harmony with the Gospel. Luisa Piccarreta is Servant of God: the Dicastery for the Doctrine of the Faith granted in June 2024 its Nulla Osta to the continuation of her cause, confirmed by the letter of December 3, 2024[4]. On the exact status of these texts, see are Luisa's writings approved by the Church?.
Prevenient act and current act: one breath in two moments
The current act cannot be understood apart from the prevenient act. Jesus teaches them together in a single message of May 27, 1922 (volume 14), and Iannuzzi insists that “one cannot understand the current act separately from the prevenient act”[5]. Before describing the gesture, one must therefore grasp how the two are joined.
What the expression “current act” means
A current act is, in the simplest sense, “an action I am accomplishing in the present” and that I let enter the Divine Will[6]. The word current does not mean anything extraordinary: it refers to the act in act, the one I am doing now. Washing dishes, hammering a nail, scanning items at a checkout, caring for a sick person, writing an email — each of these actions can become a current act as soon as, instead of doing it alone, I ask Jesus to do it in me, with me, and through me.
The current act is therefore not reserved for prayer or meditation. It is exercised in the middle of the most ordinary work. That is precisely its novelty: it divinizes the ordinary. Iannuzzi formulates it this way: it means “offering the action I am accomplishing — even the most servile — at this present moment […] in the Will of God”[7].
Why the current act presupposes the prevenient act
The prevenient act — from Latin prae-veniens, which literally means to anticipate (pre-) the coming (-veniens) of the day[8] — is the offering made “at the first rising of the day,” by which the soul “fixes its will” in God's and decides to operate only in it[9]. For the detailed practice of that first gesture, see how to begin the morning prevenient act.
But that morning act, however luminous, is fragile. Jesus warns Luisa that it “can be shadowed and obscured by human distractions, by one's own will, by self-esteem, by negligence […]”[10]. Our wounded nature lets attention scatter; the morning sun becomes veiled by clouds. This is where the current act intervenes, and Jesus says that it is not subject to that veiling:
“But the present act is not subject to clouds. On the contrary, it has the power to dispel the clouds, if there are any, and to call and produce many other suns, each more beautiful than the other, in which My life is duplicated with the bright light and warmth of such suns. This is why both are necessary: the prevenient act offers its hand, disposes and forms the plan for the present act, while the present act preserves and extends the plan of the prevenient act.” — Jesus to Luisa Piccarreta, The Book of Heaven, volume 14, May 27, 1922[11]
The image is clear. In the morning, I form the plan; throughout the day, I preserve and extend it by adding act upon act. The current act is therefore the living renewal of the initial offering, which prevents the morning impulse from fading and, more than that, multiplies the light.
The root of the gesture: letting one's act flow into the one eternal act
Before listing the movements of the current act, its inner mechanism has to be understood. To make an act in the Divine Will is not simply to “think of God” while working; it is to make a finite act enter the one eternal act of God, which has neither beginning nor end and embraces all the acts of all creatures of all times[12]. The current act is the point of junction between my instant and God's eternity.
Fixing one's will in the Will of God
Everything rests on one verb: fix. To “fix one's will” in God's — to “decide and confirm that it wants to live and operate only in My Will”[13] — is what Iannuzzi calls an act of fusion; and it is of this act that Jesus says to Luisa, in private revelation, that it is the most solemn act of her whole life[14]. The current act is nothing other than this fixing, renewed over the present action. One does not change doctrine between morning and noon: over each act one repeats the same gift of the will. On the deeper nature of this act of fusion, see what does it mean to fuse oneself in the Divine Will?.
This fixing does not abolish the human will — Luisa's fusion is never a pantheistic confusion or a dissolution of the person. The will remains truly distinct; it is simply absorbed, elevated, and divinized by the Will that receives it. The difference between simply doing God's will and living in his Will is treated separately: see doing God's will or living in the Divine Will?.
Gold and the clay vessel
To make Luisa understand what happens when a human act is thus fused, Jesus uses a goldsmith's parable, perhaps the most vivid of all:
“The clay vessel is the soul, while My Will is the gold. The act of the creature — its operating in My Will — amalgamates My Divine Will with its human will, so that they liquefy together and, from this liquid, I, the Divine Goldsmith, form the acts of eternal gold. Thus I can say that these acts are Mine, and the soul can say that they are hers.” — Jesus to Luisa Piccarreta, The Book of Heaven, volume 12, August 6, 1919[15]
This is the exact mechanism of the current act. Clay remains clay, the vessel remains a vessel: the creature does not disappear. But when the gold of the Divine Will is poured into the act and the two liquefy together, the Divine Goldsmith shapes, from that mixture, an act of “eternal gold” that belongs both to God and to the soul. To make a current act is to offer that clay vessel so that the gold may be poured into it. Without that gesture, the human will remains “in a solid state,” separate, unusable for divine shaping.
How to make a current act concretely: the three movements
Luisa did not practice a rigid recipe, but a way that can be broken down into three inner movements. Iannuzzi drew them from the writings; they apply to the morning prevenient act and to every current act renewed throughout the day[16]. They can be made in a few seconds.
First movement: recognize one's nothingness
The starting point is a descent into truth: “I am nothing, God is all; come, Divine Will…”[17] This is not morbid self-deprecation, but a metaphysical fact: without God, the creature is nothing, and all its existence is a continual dependence on the One who calls it into being. Jesus even specifies that this nothingness is deeper than humility:
“As for the soul, it recognizes the true nature of its own ineptitude — not the nature of humility, where one feels the weight of one's own human nature — and as inept, it enters into the All and operates with Me, in Me, and as Me.” — Jesus to Luisa Piccarreta, The Book of Heaven, volume 12, December 6, 1917[18]
Humility, says the original Italian text, “always feels something of itself”[19]; true nothingness, by contrast, no longer feels anything of itself and leaves all the room to God. This empty space is what the gold of the Divine Will comes to fill. The first movement is therefore not an optional preliminary: it opens the door through which the act will flow into the All.
Second movement: invite the Trinity to operate in the present act
Once nothingness has been recognized, the soul invites each of the three Divine Persons to operate in a faculty of its soul and a function of its body. Luisa expressed this Trinitarian dimension in several ways; Iannuzzi reports the following formulation as the combination of these various expressions — the theologian's work of synthesis, not a single verbatim dictation: Come, Eternal Father Creator, to move in my will and beat in my heart; come, Eternal Son Redeemer, to think in my intelligence and flow in my blood; come, Eternal Holy Spirit Sanctifier, to remember in my memory and breathe in my lungs[20].
This structure refers to a revelation made to Luisa about Adam: God had imprinted in man a Trinitarian likeness through six continual movements — three in the body (the beating of the heart, the circulation of the blood, breathing) and three in the soul (intelligence, memory, will)[21]. To make a current act is to make this indwelling explicit: to let the Father operate in the heart and will, the Son in the blood and intelligence, the Holy Spirit in breath and memory — so that the present act is no longer mine alone, but the work of the Three in me.
Third movement: ask Jesus to extend, multiply, and diffuse
Once the three Persons have been invited to operate in the thought, word, or action underway, the soul invites Jesus to “extend” and to “multiply” this act throughout the created universe, sharing in their “diffusion” for the good of all creatures[22]. At that instant, the finite act begins to flow into the one Eternal Act of God, which elevates it until it embraces all the acts of all creatures of the past, present, and future[23].
Here the smallest act takes on a universal reach. The diffusion requires no effort from the soul: it happens as light spreads, by simple radiance. Jesus compares it to the virtue of simplicity:
“Just as the Spirit of God, because He is most simple, diffuses Himself everywhere without effort or constraint, but rather naturally, so the soul that possesses the virtue of simplicity diffuses grace in others without even noticing it.” — Jesus to Luisa Piccarreta, The Book of Heaven, volume 7, October 3, 1906[24]
A simple formula, never a magic formula
This must be said forcefully, because it is the classic trap: these three movements are not a magic formula. Saint Annibale Maria di Francia, who was Luisa's censor and spiritual director, warned that the sanctity of Living in the Divine Will does not consist in a formula[25]. What matters is not the exact recitation of words, but the real and deep assent of the will that lets itself be fused. One can make a current act without pronouncing a single phrase, by a simple inward glance that plunges the action back into the Will of God.
Daniel O'Connor's practical manual gives an extremely simple version that can be used at the threshold of any task: choose a frequent activity — changing a diaper, hammering nails, washing dishes — and commit to accomplishing it from now on in the Divine Will, asking Jesus at the very beginning to do it with us, in us, and through us[26].
As often as one remembers throughout the day, in whatever one finds oneself doing, it suffices to ask Jesus anew to accomplish it in us, with us, and through us[27]. Reduced to its bare bones, that is the practice of the current act: the offering of the action of the moment made with Jesus, repeated as often as memory allows.
The table of the two acts
The table below summarizes, from the texts of volume 14 alone, what distinguishes and what unites the prevenient act and the current act. It situates daily practice between the morning offering and its renewal.
| Criterion | Prevenient act (morning) | Current act (present) |
|---|---|---|
| Moment | At the first rising of the day, once | At every instant, as often as possible |
| Function | Fixes the will, anticipates and forms the plan | Preserves and extends the plan formed in the morning |
| Fragility | Can be “shadowed” by distractions | “Is not subject to clouds”; dispels them |
| Image | The rising sun | New suns that multiply |
| Matter | All the acts of the day, in advance | The concrete action currently being done |
As Jesus says, “both are necessary”[28]: one without the other leaves the spiritual life incomplete. Morning without renewal runs out of breath; renewal without the morning offering lacks an overall plan.
All acts can become current acts
The great liberation of this practice is that it reserves nothing for a contemplative elite. Every act, absolutely every act, can become a current act.
Even the most servile actions
Iannuzzi stresses that it is “even the most servile” actions that are offered[29]. Beating an omelet, writing an email, walking down the street, caring for a sick person — each of these gestures, plunged back into fusion through a current act, “becomes one more spiritual sun.” Jesus had already stated the principle in volume 12:
“Let your life on earth be completely fused in Me. Do no act without first making it enter into Me. And each time you fuse yourself in Me, I will pour new graces and new light into you, and I will become the vigilant sentry of your heart.” — Jesus to Luisa Piccarreta, The Book of Heaven, volume 12, March 18, 1917[30]
“Do no act without first making it enter into Me”: the instruction is total. It does not distinguish noble acts from lowly acts; it asks only that each one, before being done, pass through the Will of God.
Work, the privileged place of the current act
Ordinary work is the natural terrain of the current act — and here it meets the figure of Saint Joseph, whose whole workshop at Nazareth was one long offered act. O'Connor explains it in very concrete terms: each action of daily work, from sweeping the street to teaching, can become prayer, and the tiniest actions of mother, father, worker, nurse, or secretary can be divinized provided one brings to them the divine intention — for what matters is not what one does in this world, but how one does it[31].
Thus, “as many times as the soul fuses itself”[32], it continues to form suns. Work is no longer a profane parenthesis in spiritual life: it becomes its raw material. For the way these acts, once divinized, then pass through all creation, see what does it mean to make the rounds in the Divine Will?.
The fruits of one current act
If Jesus is so insistent that the morning act be renewed, it is because each current act bears fruits out of all proportion to its smallness. Four images recur in Luisa's writings.
One more spiritual sun
The first fruit is the formation of a spiritual sun. Jesus explains it precisely:
“When you fuse yourself in My Will and fuse yourself in Me, a spiritual sun is formed in you. When you think, love and make reparation in everything you do, you form rays. And My Will, which constitutes their substance, becomes their crown, thus forming a sun that rises and gently spreads its rays like dew upon souls for the good of all. Therefore, the more you fuse yourself in Me, the more you continue to form suns.” — Jesus to Luisa Piccarreta, The Book of Heaven, volume 12, April 18, 1917[33]
Each current act is therefore one more sun, which does not remain confined in the soul but rises and spreads “like dew” upon others. A life made of current acts thus becomes, without any outward performance, a source of universal grace.
A link added to the chain of light
Iannuzzi describes the current act as “a link to add to the many links […] that increase the chain of light” formed at the first rising of the day[34]. This chain is not a decorative metaphor: Jesus attributes to it a power of universal intercession.
“The acts done in My Will form double chains of light that form the strongest and longest bonds that nothing can break. No one has the ability to break a chain of light, for it is more powerful than a solar ray. These chains of light compel God to give universal blessings, and compel the soul to receive them.” — Jesus to Luisa Piccarreta, The Book of Heaven, volume 20, September 23, 1926[35]
Each current act therefore adds a ring to a cable of light that links the soul to all creatures and that, in this bold language, “compels” Heaven to pour out its graces. The verb is to be understood as Luisa understands it: not that the creature would impose a necessity on God, but that God, out of love, lets Himself be moved and attaches His largesse to these acts — the creature shares in the one divine operation; it neither remakes nor constrains it[36]. That is the dignity of a gesture that appears to cost only one second of attention.
The human heartbeat fused into the eternal heartbeat
The third fruit is even more intimate. As they are repeated, current acts give rise to a true circulation of life between God and the soul:
“To make one more act accomplished in My Will is to incorporate God in the creature and the creature in God, to install one in the other, and the life of one flows in the life of the other almost like blood in the veins. It is the fusion of the human heartbeat into the eternal Heartbeat.” — Jesus to Luisa Piccarreta, The Book of Heaven, volume 34, February 26, 1937[37]
“One more act”: the expression says everything. It is not the greatness of the act that matters, but that there be one more act accomplished in the Divine Will. Each current act tightens this mutual incorporation, until the soul feels “within itself as a life, the love, the sanctity of its Creator”[38].
The soul become an “echo” of Jesus' life
The last fruit is a name Jesus gives to the soul that multiplies its acts in him:
“One single act in My Will offers Me the acts of all souls, loves Me for all, and makes Me accomplish the greatest excess of love. When, in My Will, I find the soul's single act in the steps of all, loving Me in the name of all, My joy is so great that I say to it: ‘You do what I have done. Therefore I call you My echo, My love, the little echo of My life.’” — Jesus to Luisa Piccarreta, The Book of Heaven, volume 36, August 28, 1938[39]
“One single act” is enough, then, to offer God the acts of all and to become the echo of Jesus' own life. That is the secret of the current act: its value does not come from its size, but from the fact that it is accomplished in the Will that is infinite.
Current act and the life of the Church: neither magic nor exemption
So powerful a practice could, if misunderstood, slide into a kind of illuminism: imagining oneself dispensed from the sacraments, grace, and moral effort because one “makes acts in the Divine Will.” The writings themselves close that door.
Rooted in grace and the sacraments
Jesus expressly asks Luisa also to fuse her acts “in the order of grace”:
“To all that you have said regarding your fusion in My Will, another act must be added, that of your fusion in the order of grace — in all that the Sanctifier, the Holy Spirit, has done and will do in those who are to be sanctified.” — Jesus to Luisa Piccarreta, The Book of Heaven, volume 17, May 17, 1925[40]
The current act is therefore not a parallel way that bypasses the sacramental economy. It is its interior unfolding. Virtues, sacraments, obedience to the Church are not suppressed: they are brought to a deeper mode. Iannuzzi recalls, following Saint Annibale Maria di Francia, that the new saints of the Divine Will will have to live all the virtues of the saints of old to a heroic degree[41]. Making a current act dispenses from nothing; it brings everything to completion.
In continuity with Scripture
The practice of the current act is not, according to O'Connor, an entirely new theme, but the crowning of a work of sanctification that the Holy Spirit was already developing in the tradition of the Church[42]. It prolongs three major scriptural lines.
First, the petition of the Our Father: “Your will be done on earth as it is in heaven”[43]. The current act is the concrete assent, renewed a thousand times, to that prayer — no longer only by the lips, but by the whole will fused into the Father's.
Then Saint Paul: “It is no longer I who live, but Christ who lives in me”[44]. The current act makes this word explicit: not the disappearance of the “I,” but a union so close that the two lives become one in the act. And the Letter to the Hebrews: “By one single offering he has made perfect forever those who are being sanctified”[45] — it is by participating in this “single offering” of Christ that each current act receives its value.
Finally Saint Peter, who calls Christians to become “partakers of the divine nature”[46]. The article reads in this that participation brought to its fullness: the creature, without ceasing to be a creature, operates — according to the word addressed to Luisa in private revelation — “with Me, in Me, and as Me”[47].
A practice for the little ones
In the end, the current act reveals itself as the most democratic part of the spirituality of the Divine Will. It asks for neither visions, nor ecstasies, nor free time. It asks only for a memory that returns, as often as it can, to the offering of the action of the moment made with Jesus.
This is why Luisa, whom tradition calls the “little daughter of the Divine Will,” is its accessible model: see why is Luisa called the little daughter of the Divine Will?. She did nothing else, for whole days, than fuse her humblest acts — sewing, praying, suffering — into the Will of God. Jesus himself summarizes the matter in a sentence that could serve as a rule of life:
“If you knew what you do and what happens when you fuse yourself in My Will, you would long ardently to do it continually.” — Jesus to Luisa Piccarreta, The Book of Heaven, volume 17, January 4, 1925[48]
The great texts on the present act
The following timeline gathers, in the order of the Book of Heaven, the pages where Jesus teaches or sheds light on the practice of the current act. It shows a coherent doctrine unfolded over more than thirty years.
- October 3, 1906 — volume 7Simplicity that diffuses grace
The simple soul “diffuses grace in others without even noticing it” — the foundation of the diffusion proper to the current act[49].
- March 18, 1917 — volume 12“Do no act without first making it enter into Me”
Jesus gives the total instruction that governs the whole practice of the current act[50].
- April 18, 1917 — volume 12The formation of spiritual suns
Each act fused into the Divine Will forms a “spiritual sun” that spreads over souls[51].
- August 6, 1919 — volume 12Gold and the clay vessel
The goldsmith's parable: the act of the creature “amalgamates” its will with the gold of the Divine Will[52].
- May 27, 1922 — volume 14The prevenient act and the present act
The master page: the present act “is not subject to clouds” and “has the power to dispel them”[53].
- January 4, 1925 — volume 17“The most solemn, the greatest, the most important act”
“To fuse yourself in My Will is the most solemn, the greatest, the most important act of your whole life” — the root of every current act[54].
- September 23, 1926 — volume 20The chains of light
- August 28, 1938 — volume 36The soul called the “echo” of Jesus' life
“One single act in My Will” offers God the acts of all and makes the soul the “little echo” of Christ's life[56].
To make a current act in the Divine Will is therefore, at bottom, to answer yes to this invitation — not by an exploit, but by a tiny and infinitely renewed gesture: letting, here and now, in the act I have in my hands, the Divine Goldsmith shape a little eternal gold.
For further study
- How to begin the morning prevenient act? — the initial offering that the current act prolongs.
- What does it mean to fuse oneself in the Divine Will? — the nature of the act of fusion.
- Doing God's will or living in the Divine Will? — the decisive distinction.
- What does it mean to make the rounds in the Divine Will? — what happens to acts once they are divinized.
- What is the gift of living in the Divine Will? — the heart of the spirituality.
- Luisa Piccarreta — her life, writings, and ecclesial status.
- The Book of Heaven — the corpus in which Jesus teaches the current act.
Notes and References
L. Piccarreta, The Book of Heaven, volume 14, May 27, 1922 — master page: “There is the prevenient act and the present act. The prevenient act is when the soul, at the first rising of the day, fixes its will in Mine […]. The present act is not subject to clouds; on the contrary, it has the power to dispel the clouds, if there are any […]. Both are necessary: the prevenient act offers its hand, disposes and forms the plan for the present act, while the present act preserves and extends the plan of the prevenient act.” French wording verified word for word in Iannuzzi, Q46, note 1 (PDF “70 questions Iannuzzi.pdf”, French translation from ltdw.org, Bibliothèque Benoît, pp.148-149); passage corroborated against the text in the compilation “36 tomes Livre du Ciel bonne mise en page” (Bibliothèque Benoît, 3044 p., entry of May 27, 1922, § “L'acte préalable et l'acte actuel”: “L'acte préalable se produit lorsque l'âme, au début du jour, fixe sa volonté sur la Mienne […] L'acte actuel, quant à lui, n'est pas sujet aux interférences des nuages, mais il a la vertu de disperser tous les nuages” — wording “acte préalable” / “disperser tous les nuages”); the individual Lumen Luminis copy of volume 14 being absent from the library (verified as of this writing: volumes 13 and 15 follow each other there with no volume 14), no Lumen pagination is cited for this passage (editorial correction 2026-10-04).
1 9 10 11 13 28 53Saint Annibale Maria di Francia (1851-1927, canonized by John Paul II on May 16, 2004), censor of Luisa's writings for the archdiocese and her spiritual director for the publication of the writings — letter to Luisa, Messina, May 20, 1924: “However, I always insist on one point: holiness does not consist in a formula. To form, with this new science, saints who may surpass those of the past, the new saints must also have all the virtues of the ancient saints, and to a heroic degree — confessors, penitents, martyrs, anchorites, virgins, etc. etc.” Letter cited in Arguments en faveur de Luisa Piccarreta (Bibliothèque Benoît, 8-page PDF, p.6; correspondence May 20, 1924 – May 5, 1927, note 14: English letters on luisapiccarreta.com, “letters-from-st-annibale-di-francia-to-luisa-piccarreta”).
2 25 41Fr. Joseph L. Iannuzzi, question 46 of the collection 70 Questions on the Gift of Living in the Divine Will (“What is the difference between the prevenient act and the current act?”, French translation from ltdw.org, PDF “70 questions Iannuzzi.pdf”, Bibliothèque Benoît: question and answer p.148, notes 1 to 5 pp.149-150): “the current act cannot be understood separately from the prevenient act”; the prevenient act “literally means to anticipate (pre-) the coming (-veniens) of the day”; the current act is “an action I am accomplishing in the present (also called present act, current act, etc.)” and “constitutes the renewal of the prevenient act”; three movements (recognizing one's nothingness — “I am nothing, God is all, come, Divine Will…”; inviting the Trinity; inviting Jesus to “extend” and to “multiply”, sharing in their “diffusion”); “like a link to add to the many links […] that increase the chain of light.” The Trinitarian formula of the second movement is reported there (p.148) as the combination of Luisa's various expressions (“Luisa expressed this reality in various ways which, combined, are as follows” — French), not as a single verbatim dictation.
3 5 6 7 8 12 16 17 20 22 29 34 36Ecclesial status of Luisa Piccarreta: Servant of God since the opening of her cause on November 20, 1994 (Msgr. Carmelo Cassati, after the Non Obstare of March 28, 1994 by Cardinal Ratzinger); Nulla Osta of the Dicastery for the Doctrine of the Faith in June 2024 for the continuation of the cause, “finding no doctrinal error in her writings such as would prevent their dissemination,” confirmed by the letter of December 3, 2024 (Prot. N. 94/37 — 102675) from Msgr. Philippe Curbelié to Msgr. Benoît Bertrand. Sources: M. R. Del Genio, The Sun of My Will – Luisa Piccarreta, Libreria Editrice Vaticana, 2015, chronology pp. 233-238; Msgr. Paolo Rizzi, postulator, Le Nihil Obstat pour la reprise de la Cause de Béatification, Rome, August 10, 2024 (editorial correction 2026-10-04).
4L. Piccarreta, The Book of Heaven, volume 17, January 4, 1925 — “To fuse yourself in My Will is the most solemn, the greatest, the most important act of your whole life […]. If you knew what you do […], you would long ardently to do it continually.” French wording verified word for word in Iannuzzi, Q46, note 2 (PDF “70 questions Iannuzzi.pdf”, Bibliothèque Benoît, pp.149-150); entry corroborated against the Lumen Luminis edition (trans. Guy Harvey), volume 17, p.66.
14 48 54L. Piccarreta, The Book of Heaven, volume 12, August 6, 1919 — parable of the gold and the clay vessel: “The clay vessel is the soul, while My Will is the gold […]. From this liquid, I, the Divine Goldsmith, form the acts of eternal gold.” French wording verified word for word in Iannuzzi, Q36 (PDF “70 questions Iannuzzi.pdf”, Bibliothèque Benoît, p.120, with reference “vol. 12, August 6, 1919”); passage corroborated against the Lumen Luminis edition (trans. Guy Harvey), volume 12, pp.148-149.
15 52L. Piccarreta, The Book of Heaven, volume 12, December 6, 1917 — on true nothingness: “As for the soul, it recognizes the true nature of its own ineptitude — not the nature of humility, where one feels the weight of one's own human nature — and as inept, it enters into the All and operates with Me, in Me, and as Me.” French wording verified word for word in Iannuzzi, Q46, note 3 (PDF “70 questions Iannuzzi.pdf”, Bibliothèque Benoît, p.149), which presents it as the original Italian text: “E poi l'anima si mette nel suo vero nulla (non nell'umiltà, che sempre si sente qualche cosa di se stessa) e come nulla entra nel Tutto ed opera con Me, in Me e come Me […]”; passage read against the text in the Lumen Luminis edition (trans. Guy Harvey), volume 12, entry 12-28 of December 6, 1917, pp.39-40 (“L'âme se place alors dans son vrai néant. Non pas en attitude d'humilité où elle ressent toujours quelque chose d'elle-même. Mais, en tant que rien, elle entre dans le Tout […] et elle travaille avec Moi, en Moi et comme Moi” — French); the Italian manuscript is not available in full text (editorial correction 2026-10-04).
18 19 47L. Piccarreta, The Book of Heaven, volume 20, entry of November 20, 1926 — the six movements impressed in Adam in the image of the three Divine Persons: “In creating man, the divinity gave him the likeness of the three Divine Persons. It placed in him three movements […] : the beating of the heart […] , the circulation of the blood […] , and breathing […] ; […] in the soul […] : intelligence, memory and will”. French wording verified word for word in Iannuzzi, Q36 (PDF “70 questions Iannuzzi.pdf”, Bibliothèque Benoît, p.119; note 10 p.122: “vol. 20, 18 November 1926”); the dating decided by reading the text of the Lumen Luminis edition (trans. Guy Harvey, from the Italian manuscript): volume 20 contains no entry on November 18, 1926 (sequence November 16 → 19 → 20 → 21) and the passage of the six movements is read there under the entry of November 20, 1926, pp.95-97 — Iannuzzi himself cites “November 20, 1926” in other notes. Date adopted: November 20, 1926 (editorial correction 2026-10-04).
21L. Piccarreta, The Book of Heaven, volume 12, December 6, 1917 — acts in the Divine Will are “as noble, divine, endless and infinite” as that Will: “I multiply them in each one, I extend them to all generations and to all times.” French wording verified word for word in Iannuzzi, Q46, note 3 (PDF “70 questions Iannuzzi.pdf”, Bibliothèque Benoît, p.149); passage read against the text in the Lumen Luminis edition (trans. Guy Harvey), volume 12, entry 12-28 of December 6, 1917, pp.39-40 (“les actions faites dans ma Volonté sont nobles, divines et infinies, comme ma Volonté […] Je les multiplie en tous et Je les étends à toutes les générations” — French).
23L. Piccarreta, The Book of Heaven, volume 7, October 3, 1906 — on simplicity: “Just as the Spirit of God, because He is most simple, diffuses Himself everywhere without effort or constraint […], so the soul that possesses the virtue of simplicity diffuses grace in others without even noticing it.” French wording verified word for word in Iannuzzi, Q46, note 4 (PDF “70 questions Iannuzzi.pdf”, Bibliothèque Benoît, p.149); entry read against the text in the Lumen Luminis edition (trans. Guy Harvey), volume 7, entry of October 3, 1906, p.44 (editorial correction 2026-10-04).
24 49Daniel O'Connor, Que votre volonté soit faite (French translation of Thy Will Be Done), chapter 16 “Recevoir le Don : Demander et grandir”, pp.239-240 (PDF “Que votre volonté soit faite - Daniel O'Connor.pdf”, 413 p., Bibliothèque Benoît, PDF pp.256-257), read against the text: choose a frequent activity and ask Jesus to accomplish it with us, in us and through us (“demandez simplement à Jésus de le faire en, avec et à travers vous”; “Jésus veut faire ____, donc nous ferons ____, tous deux ensemble” — French); each action of daily work can become prayer as soon as one brings to it the divine intention (“Ce n'est pas important ce que vous faites en ce monde, mais comment vous le faites” — French, followed by the printed reference “(Chapitre 50)”). This “chapter 50” is not a chapter of the French translation — its headings stop at “Chapitre 28” and it contains another unmapped reference (“Chapitre 30”): it is the numbering of the original English edition (Thy Will Be Done, 372 p., November 21, 2021, St. Joseph's Solutions), not held by the library — no English wording is cited in this article (editorial correction 2026-10-04); the connection to the Book of Heaven, volume 11, August 14, 1912 is corroborated against the Lumen Luminis edition (trans. Guy Harvey), volume 11, pp.43-44: “C'est Jésus qui prie, et moi je prie avec Lui.”
26 27 31 42L. Piccarreta, The Book of Heaven, volume 12, March 18, 1917 — “Let your life on earth be completely fused in Me. Do no act without first making it enter into Me […]. I will become the vigilant sentry of your heart.” Wording taken from the synthesis “La fusion dans la Divine Volonté” (Bibliothèque Benoît, appendix “Vol. 12, 18 March 1917”, unpaginated document, read against the text); passage read against the text in the Lumen Luminis edition (trans. Guy Harvey), volume 12, entry 12-2 of March 18, 1917, pp.3-4 (“…que ta vie sur la terre soit complètement fondue dans la Mienne. Ne fais aucune action sans passer par Moi… Je serai une sentinelle vigilante de ton cœur…” — French).
30 50L. Piccarreta, The Book of Heaven, volume 12, April 18, 1917 — formation of spiritual suns: “When you fuse yourself in My Will […], a spiritual sun is formed in you […]. The more you fuse yourself in Me, the more you continue to form suns.” Wording taken from the synthesis “La fusion dans la Divine Volonté” (Bibliothèque Benoît, appendix “Vol. 12, 18 April 1917 — La formation des soleils”, unpaginated document, read against the text); passage read against the text in the Lumen Luminis edition (trans. Guy Harvey), volume 12, entry 12-6 of April 18, 1917, p.8 (“quand tu te fonds avec moi dans ma Volonté, un soleil est formé en toi… Plus tu te fonds en Moi, plus tu formes de tels soleils” — French).
32 33 51L. Piccarreta, The Book of Heaven, volume 20, September 23, 1926 — “The acts done in My Will form double chains of light […] that nothing can break […]. These chains of light compel God to give universal blessings.” French wording verified word for word in Iannuzzi, Q46, note 5 (PDF “70 questions Iannuzzi.pdf”, Bibliothèque Benoît, pp.149-150); entry read against the text in the Lumen Luminis edition (trans. Guy Harvey), volume 20, entry of September 23, 1926, p.13 (“les actes accomplis dans ma Volonté forment des doubles chaînes […] de Lumière […] Ces chaînes de Lumière engagent Dieu à donner des biens universels” — French; Lumen renders as “engagent” / “biens universels” what the translation cited by Iannuzzi renders as “contraignent” / “bénédictions universelles”, editorial correction 2026-10-04).
35 55L. Piccarreta, The Book of Heaven, volume 34, February 26, 1937 — “To make one more act accomplished in My Will is to incorporate God in the creature and the creature in God […]. It is the fusion of the human heartbeat into the eternal Heartbeat.” Wording taken from the synthesis “La fusion dans la Divine Volonté” (Bibliothèque Benoît, appendix “Vol. 34, 26 February 1937 — La fusion des battements de cœur”, unpaginated document, read against the text); passage read against the text in the Lumen Luminis edition (trans. Guy Harvey), volume 34, entry 34-24 of February 26, 1937, pp.94-96, quotation pp.95-96 (“c'est incorporer Dieu dans la créature et la créature en Dieu… C'est la fusion du battement de cœur humain dans le battement du Cœur éternel” — French).
37 38L. Piccarreta, The Book of Heaven, volume 36, August 28, 1938 — “One single act in My Will offers Me the acts of all souls […]. I call you My echo, My love, the little echo of My life.” Wording taken from the synthesis “La fusion dans la Divine Volonté” (Bibliothèque Benoît, appendix “Vol. 36, 28 August 1938 — L'écho”, unpaginated document, read against the text), consistent with the rendering of Iannuzzi, Q11; passage read against the text in the Lumen Luminis edition (trans. Guy Harvey), volume 36, entry 36-27 of August 28, 1938, pp.131-133, quotation pp.132-133 — Lumen renders the third name as “la petite répétitrice de ma Vie” (“…Je t'appelle “mon écho”, “mon amour”, “la petite répétitrice de ma Vie”” — French).
39 56L. Piccarreta, The Book of Heaven, volume 17, May 17, 1925 — “To all that you have said regarding your fusion in My Will, another act must be added, that of your fusion in the order of grace — in all that the Sanctifier, the Holy Spirit, has done and will do.” Wording taken from the synthesis “La fusion dans la Divine Volonté” (Bibliothèque Benoît, appendix “Vol. 17, 17 May 1925 — La fusion dans l'ordre de la grâce”, unpaginated document, read against the text); passage read against the text in the Lumen Luminis edition (trans. Guy Harvey), volume 17, entry of May 17, 1925, pp.115-119, quotation pp.118-119 (“tu dois ajouter une autre chose sur la fusion dans ma Volonté. Il s'agit de se fusionner dans l'ordre de la grâce dans tout ce qu'a fait et fera le Sanctificateur, le Saint-Esprit, pour ceux qui doivent être sanctifiés” — French).
40Gospel according to Saint Matthew 6:10 — “Your will be done on earth as it is in heaven,” the petition of the Our Father. Official liturgical translation.
43Saint Paul, Letter to the Galatians 2:20 — “It is no longer I who live, but Christ who lives in me.”
44Letter to the Hebrews 10:14 — “By one single offering he has made perfect forever those who are being sanctified.”
45Saint Peter, Second Letter 1:4 — Christians are called to become “partakers of the divine nature.”
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