The spirituality of the Divine Will transmitted by the Servant of God Luisa Piccarreta is sometimes classified among private devotions: an optional practice of piety, reserved for a small circle of initiates, attached to writings that the Church has not raised to the level of dogma. This presentation contains a kernel of truth — and an ambiguity that can distort everything.
It is true in a precise sense: the Divine Will comes to us through a private revelation, and every private revelation, by definition, does not belong to the deposit of faith and is not binding as the Gospel is.[1] But it is misleading if one concludes that this gift is a private matter in the usual sense: an intimate, optional devotion without significance for the rest of the Church.
For Fr. Joseph Iannuzzi, who has studied Luisa's writings closely — his thesis was defended at the Pontifical Gregorian University — says exactly the opposite: life in the Divine Will is simply "the greatest gift of God to the Church."[2] Its source is private; its destination is universal. It is offered to all the baptized[3][4], transmitted through priests[5] and lived in the sacraments[6], and aims at the coming of the Kingdom asked for daily in the Our Father.
This article therefore clears up an ambiguity. It distinguishes the two meanings of the word “private,” shows why the Divine Will is private by its source but ecclesial and universal by its destination, and finally names the deviations that would turn it into a closed devotion — gnostic, elitist, or opposed to the hierarchy — against which the Church warns.
A Question Based on an Ambiguity
The question “private or ecclesial?” seems decided in advance, as if one must choose a side. In reality, the word private covers two very different realities, and it is their confusion that creates discomfort.
Two Meanings of the Word “Private”
In the vocabulary of the Church, private revelation is a technical term: it designates a revelation that does not belong to the public Revelation closed with the apostles. The word says nothing about the importance, diffusion, or destination of the message; it qualifies its place in relation to the deposit of faith.[7]
In everyday language, on the contrary, private means personal, intimate, reserved: something that concerns only me, as opposed to public, which concerns everyone. A “private” devotion, in this sense, would be an optional practice kept to oneself.
The ambiguity comes from the shift from one meaning to the other: because the Divine Will rests on a private revelation in the technical sense, it is believed to be private in the common sense — a personal matter without common significance. Yet, as we will see, a private revelation can have a perfectly public and universal destination. The Divine Mercy of Saint Faustina and the Sacred Heart of Saint Margaret Mary: all gifts coming from private revelations and yet offered to the whole Church — each with its own proper degree of recognition, recalled in a note.[8][9]
What This Article Does Not Address
To stay focused, this article assumes the definition of the gift as given and does not revisit it: the nature of life in the Divine Will, what it adds to baptism, and how the soul disposes itself to it are explained in the article What Is the Gift of Living in the Divine Will?. The distinction between doing and living in the will of God has its own article; the ecclesial recognition of Luisa’s writings, their canonical status, and the ongoing critical edition are treated in Are Luisa’s Writings Approved by the Church?. Here, only one question: is this gift a private matter, or a gift for the entire Church?
The Divine Will Comes from a "Private" Revelation
We must begin by granting the objection what is just. Yes, the Divine Will comes to us through a private revelation—and this has real consequences that it would be dishonest to conceal.
What the Church Means by Private Revelation
The Catechism states the principle without ambiguity: public Revelation is closed, and no private revelation can complete it.
"Over the centuries there have been revelations called 'private', some of which have been recognized by the authority of the Church. They do not, however, belong to the deposit of faith. Their role is not to 'improve' or 'complete' the definitive Revelation of Christ, but to help live it more fully at a certain time in history." — Catechism of the Catholic Church, no. 67[10]
The writings of Luisa fall into this category. They add nothing to the deposit of faith; they only claim to make explicit, for our time, a richness already contained in the Gospel—the fulfillment of the prayer “thy will be done on earth as it is in heaven.”[11] That is why a Catholic is never obliged to adhere to them as he is obliged to believe the Creed: the role and weight of a private revelation differ by nature from those of Scripture.[12]
Three Ways of Believing
Theology distinguishes several types of faith according to their object — a distinction Fr. Iannuzzi takes up in a note to question 23, citing notably Yves Congar, Pierre Adnès, Frantz Diekamp, Karl Rahner, and Eugenio Valentini.[13] One adheres to the truths of the deposit of faith—the unique public Revelation of Christ—by fides divina, because their objects are the divine truths of Scripture and Tradition; when the Church definitively proposes them, fides catholica is added, hence the expression "divine and Catholic faith."[14] To apparitions and private revelations, one first adheres by fides humana ("human faith"), because they do not belong to the deposit and are not proposed as objects of Catholic faith.[15]
| Type of Faith | What It Adheres To | What Triggers It |
|---|---|---|
| Fides divina | Truths revealed by God (Scripture, Tradition) | The deposit of faith, authoritative and universal |
| Fides catholica | These same truths definitively proposed by the Church | Magisterial definition |
| Fides humana | Private revelations and post-biblical apparitions | The discernment of the Church and reason |
This distinction does not diminish the Divine Will: it locates it. It indicates where this gift belongs and with what faith it is received—not that it would be negligible. Iannuzzi moreover notes that several theologians — Yves Congar, Pierre Adnès, Frantz Diekamp, Karl Rahner, Eugenio Valentini — consider that, when an approved private revelation closely touches the work of salvation and sanctification, one can adhere to it with more than mere human faith, provided the primacy of the deposit of faith is always safeguarded.[16]
Precious for Sanctification, Not Optional in a Demeaning Sense
One misunderstanding remains to be dismissed: "private" does not mean "secondary" in a demeaning sense. Private revelations are not essential for salvation, but they are, says Iannuzzi, "precious for our sanctification"; they extend the continuous unfolding of the unique Revelation of Christ.[17] The office of prophet is not a fancy: Saint Paul places it in the Church immediately after that of apostle—"God has appointed in his Church first apostles, second prophets, third teachers […] ."[18] Iannuzzi draws a striking argument from this, by its consequences:
"If the Church had ignored the private revelations of Saint Margaret Mary, we would have […] neither the promise of the grace of final perseverance through […] the first nine Fridays […], nor the feast of the Sacred Heart; if it had ignored the private revelations of Saint Faustina, we would not have the feast of Divine Mercy […] ; if it had ignored the private revelations of […] Luisa Piccarreta, we would not have the greatest gift of God to the Church, that is, Living in the Divine Will […] " — Fr. Joseph L. Iannuzzi, Les 70 Questions-Réponses du Père Iannuzzi, question 58[19]
A private revelation, then, can be both non-binding for faith and immensely precious for the life of the Church. The rest of the article shows why this one is eminently so.
But its content is a gift for the whole Church
While the source is private, the content is not. What Luisa transmits is not a pious particularity reserved for devotees: it is, according to the very words of Fr. Joseph Iannuzzi, a gift with an ecclesial dimension.
"The greatest gift of God to the Church"
This phrase recurs in Iannuzzi’s writing: life in the Divine Will is “the greatest gift of God to the Church.”[20] The word Church is not decorative. It means that this gift is not ordered toward the flourishing of an isolated soul, but to the whole body. The word Luisa reports expresses this in the language of inheritance: what God wants to give is not an additional favor to a deserving servant, but a possession offered to the children.
"This is a gift I want to grant in these very sad times: that one may not only do my Will, but possess It. […] Life in my Will is the greatest gift I want to give to creatures." — Jesus to Luisa Piccarreta, The Book of Heaven, volume XVII, September 18, 1924[21]
A gift that unfolds Revelation without adding anything to it
How can such a lofty gift add nothing to the deposit of faith? Because it does not reveal a new truth: it unfolds a truth already given. Public Revelation is "complete" in Christ — Iannuzzi explains that the Latin compleo does not mean "end," but the foundation of a revelation constituted once and for all in Christ — and yet it has not been "completely explicated."[22] The Catechism says: "Although Revelation is complete, it has not been completely explicated; it is the task of Christian faith to grasp its full significance over the course of the centuries."[23] The Divine Will is one of these explicitations: not a thirteenth article of the Creed, but the illumination of what was already contained in the Lord's prayer. This is the whole purpose of the prophetic office in the Church — to give a new form, for new times, to the Revelation materially accomplished in Christ.[24]
The destination: the Kingdom, the fulfillment of the “Our Father”
The clearest sign that this gift is not private is its goal. It does not aim at an individual perfection closed in on itself, but at the coming of the Kingdom of the Divine Will on earth — that is, the fulfillment of the central petition of the Our Father. The theologian Daniel O’Connor states this plainly: as glorious as the past triumphs of the Church and the saints are, no one can claim that God already reigns on earth “as much as He wills and as He promised in His prayer.”[25]
“Thy Kingdom come, thy will be done on earth as it is in heaven.” — Gospel according to Saint Matthew 6:10[26]
To ask “that your kingdom come,” the Catechism explains, is to call for the definitive coming of the Kingdom of God, already at work and still awaited.[27] The Divine Will gives this petition its fullest content: not only to obey the will of God, but to let it reign in souls so that it is done “on earth as it is in heaven.” Such a goal, by its very nature, is universal: it concerns all humanity, not a select circle.
A gift offered to all, not reserved for a circle
Here comes the most concrete objection: even if the destination is theoretically universal, is this gift not, in practice, reserved for those who know and read Luisa’s volumes? Is not an initiation required? The doctrine’s answer is clear: no.
It is received “by desire,” without explicit knowledge of the writings
Iannuzzi formally rejects the idea that one must access Luisa's writings to receive the gift. The analogy he uses is that of the baptism of desire. Just as, according to Lumen Gentium 16 — which treats of those who, "through no fault of their own, do not know the Gospel of Christ and His Church" — those who seek God with a sincere heart "can attain eternal salvation," so, by analogy — this is Fr. Iannuzzi's comparison — those who do not have an "explicit" knowledge of the gift can receive it by desire — by living in a state of grace and seeking to do God's will in all things.[28]
“The human creature is capable of receiving the gift of life in the Divine Will without having the ‘explicit’ knowledge of Luisa’s private revelations, just as the soul is capable of receiving baptism. […] Desire lets us enter; knowledge helps us progress faster.” — Fr. Joseph L. Iannuzzi, Just Perspectives on Luisa Piccarreta[29]
Iannuzzi cites the history of holiness in support: several mystics are said to have received this gift without having had knowledge of Luisa's writings — Saint Faustina Kowalska, Blessed Dina Bélanger, Blessed Conchita Cabrera de Armida.[30] If the gift could be received without the writings, it is because it is not the property of a circle: knowledge of the volumes accelerates the journey, it does not condition it.
The universal holiness to which all are called
Moreover, this gift fits within the broader teaching of the Church: the universal call to holiness. The Second Vatican Council reminds us that "the call to the fullness of the Christian life and to the perfection of charity is addressed to all who believe in Christ, whatever their state or form of life."[31] Life in the Divine Will is not a refinement for specialists; it is presented as the highest form of that one holiness to which all are invited — "the crown and completion" of other forms of holiness, not their competitor.[32] A gift destined for all the baptized cannot, by definition, be a private devotion.
Mary and Luisa, mediations for the whole Church
The ecclesial character of the gift is finally seen in the way it was first lived and then offered. The first to live it fully is the Virgin Mary, of whom Jesus says to Luisa that "what God is by nature, she has become by grace," and who communicates it to the Church as Mother; her proper place is treated in a dedicated article.[33] As for Luisa, her mission is not intimate or private: called from the age of sixteen to be a "victim soul" for the salvation of souls, she receives the gift, according to this doctrine, as "the first creature conceived in sin" to live in the Divine Will — so that all, and not only she, may desire it.[34] Her vocation is entirely oriented toward the body: a grace received to be transmitted.
A Gift of Ecclesial Nature, Not Individualistic
Not only is the Divine Will offered to all, but its very structure is ecclesial: it passes through the ministers of the Church, is lived in its sacraments, and radiates throughout the entire mystical body.
Transmitted by Priests, “New Apostles”
Far from bypassing the hierarchy, Luisa’s doctrine entrusts the priests with the guardianship and transmission of the gift. The words she reports call them “new apostles” and make them the custodians of this “heavenly doctrine”:
"I have placed at your side the vigilant assistance of my ministers as cooperators, tutors, and custodians of the knowledge, benefits, and wonders contained in my Will. My Will wants to establish its Reign among the peoples. […] I want you to deposit in them this heavenly Doctrine, as new apostles […] and, transmitting It thereafter, to the peoples." — Jesus to Luisa Piccarreta, The Book of Heaven, volume XIX, June 15, 1926[35]
This is exactly the opposite of a private devotion that would do without the priesthood: the gift is designed to circulate within the Church, from Christ to the priests, and from the priests to the people.
Lived in the Sacraments and Liturgy
Life in the Divine Will does not dispense with any means of grace: it presupposes and intensifies them. The sacraments — first among them the Eucharist — advance the soul in the Divine Will and maintain it therein; sin, on the contrary, hinders the operation of this gift in the soul.[36] Luisa herself, who was nourished almost exclusively by the Eucharist, is the image of this sacramental dependence. And when Iannuzzi discusses the Hours of the Passion, he refuses that they replace common devotions: the Stations of the Cross in church, the Holy Mass, and Adoration remain necessary, because "we are created in solidarity and sanctified in solidarity," as members of the mystical body who pray together in the house of God.[37] Sanctification here is never a solitary matter.
A Grace That Radiates Throughout the Mystical Body
The trait most opposed to individualism is that this gift is, by nature, diffusive. The soul who lives in the Divine Will does not hoard grace for herself: she “administers” it to all creation and all men. Iannuzzi describes, following Luisa, a grace of “bilocation” by which the soul “administers to all humans the blessings that God grants her” and “disposes all humans to receive the life of the Son.”[38] The value of acts performed in the Divine Will even benefits the souls in purgatory:
"The more the soul possesses my Will, the more her prayers, works, and sufferings have value. And so she can bring relief to these wounded souls." — Jesus to Luisa Piccarreta, The Book of Heaven, vol. XX, November 3, 1926[39]
A gift whose fruit benefits the living, the deceased, and all creation is the exact opposite of a spirituality turned inward.
Deviations That Would Wrongly Make It “Private”
If the Divine Will is ecclesial by nature, it can be betrayed by a false way of presenting it, which would fold it into a secret, superior, or rival devotion to the Church. Fr. Iannuzzi, in his study of erroneous interpretations, names three such deviations by linking them to ancient heresies. Rejecting them is precisely how to preserve the gift’s ecclesial character.
The Gnostic Temptation: Secret Knowledge
The first error resurrects gnosticism: “One cannot receive the gift of life in the Divine Will without having access to the secret knowledge contained in Luisa’s volumes.”[40] This is precisely to make the gift a private matter for initiates. Iannuzzi responds with the facts already cited — one receives the gift by desire, and saints have received it without knowing Luisa.[41] The gift is not an esoteric secret: it is the grace of Baptism brought to full bloom.
The Elitist Temptation: Believing Oneself Superior
The second error, born of the first, is elitism: "The creature who lives in the Divine Will is thereby holier than all the other saints of the past, whose holiness is inferior to theirs."[42] Iannuzzi corrects this: greatness depends on the nature of the gift, not on the person's response, which only God can judge; this holiness "does not depend on any new merit on our part, for it is God who accomplishes all in us."[43] Confusing the greatness of the gift with a superiority of the person reopens the door to a circle of the elect — exactly what the gift is not.
The Montanist Temptation: Opposing Luisa to the Church
The gravest is the third, which the author links to Montanism: since the hierarchy would not be enlightened by this gift, the faithful should submit directly to Luisa's revelations, and her writings would be placed "on the same level as the Holy Scriptures," to the point that "the writings of the Fathers, the Councils, and the Catechism contribute to our growth only insofar as they conform to Luisa's private revelations — and not the other way around."[44] This is the absolute reversal: private revelation would judge the Church. Iannuzzi firmly refutes this — "Luisa's prophetic revelations add nothing to what Jesus Christ has revealed" and any private revelation that claims to equal or contradict Scripture "must be rejected as false."[45]
The Proper Posture: Filial Submission to the Church
To these three deviations, the doctrine opposes a single attitude: filial submission to the Church, “without pulling back (ultra-conservatism) or advancing too quickly (liberalism).”[46] Those who place Luisa’s writings on the level of Scripture “advance faster than the Church” — and this, Iannuzzi warns, “is the most dangerous path.”[47] The rule is clear: read Luisa’s volumes “in a spirit of filial obedience and docility to the teaching of the Church,” while awaiting the critical edition that the competent authorities are preparing.[48] Luisa herself was a model of this docility: she wrote only by obedience to her spiritual directors and submitted everything to the judgment of the Church. For the canonical status of her writings and their recognition, see the article Are Luisa’s Writings Approved by the Church?.
Private in its source, ecclesial in its destination
The answer to the initial question is therefore twofold, and it is this distinction that preserves it. In its source, the Divine Will is a private revelation: it does not belong to the deposit of faith, does not oblige as the Gospel does, and remains subject to the discernment of the Church.[49] In its destination, it is quite the opposite of a private devotion: "the greatest gift of God to the Church,"[50] offered to all the baptized[51][52], received through desire and the state of grace[53], transmitted by priests[54], lived in the sacraments[55], radiating throughout the entire mystical body, and ordered toward the Kingdom asked for in the Our Father.
The temptation, in both directions, would be to break this tension: either by making the Divine Will a dogma which it is not, or by reducing it to a pious curiosity reserved for a few. Between these extremes, Catholic doctrine maintains the balance — an immense grace, received in the humility of a private revelation, but destined for the entire Church as the fulfillment of its oldest prayer.
Explore further in Via Divina — This article touches on a central theme of the free Via Divina formation on life in the Divine Will. To go deeper, discover the formation: open the Via Divina formation.
To go further
- What is the gift of living in the Divine Will? — the definition of the gift: its nature, what it presupposes, how the soul disposes itself to it.
- Are Luisa’s writings approved by the Church? — the canonical status of the volumes, the imprimatur, the critical edition in progress.
- Must one believe in private revelations? — the status of private revelations in the Catholic faith.
- The Divine Will — the foundational article: distinction between doing / abandoning oneself to / living in it, exercises, objections, and ecclesial recognition.
- Luisa Piccarreta (1865-1947) — the life and mission of the one to whom this gift was revealed.
- The Kingdom of the Spirit — life in the Divine Will lived universally by the Church.
- The Virgin Mary in the Kingdom of the Divine Will — the first to live the gift, mediator for the Church.
Notes and references
Notes and References
Catechism of the Catholic Church, no. 67 (private revelations do not belong to the deposit of faith; their role is to help live more fully the Revelation of Christ at a given time).
1 7 10 12 49Fr. Joseph L. Iannuzzi, Les 70 Questions-Réponses du Père Iannuzzi, question 58 ("Public Revelation and Private Revelation"). Iannuzzi calls Living in the Divine Will "the greatest gift of God to the Church," cites 1 Cor 12:28 on the permanent office of prophet, and judges these revelations "not essential to our salvation" but "nevertheless precious for our sanctification." Confirmed English verbatim in his Manual for Priests Instructing the Laity on LDW (ltdw.org): "we would not have God's greatest gift to the Church, i.e., Living in the Divine Will…".
2 8 11 17 19 20 22 24 50Fr. Joseph L. Iannuzzi, Le Don de la vie dans la Divine Volonté dans les écrits de Luisa Piccarreta, doctoral thesis, Pontifical Gregorian University, Rome, 2012 (French trans. Jean-Claude Lemyze), chap. IV, § 4.1.2.1.1, pp. 130-131: the holiness of the gift as "crown and completion" of other holinesses (citing The Book of Heaven); and chap. III, citing L. Piccarreta, vol. XVI, December 8, 1923: "By the power of my Divine Will operating in her [Mary], one may say that what God is by nature, Mary is by grace." (the GE-La Volonté Divine – Lumen Luminis edition reads "she has become it by grace").
3 32 33 51Second Vatican Council, dogmatic constitution Lumen Gentium, no. 40 ("the call to the fullness of Christian life and to the perfection of charity is addressed to all who believe in Christ, whatever their state or form of life"); cf. CCC nos. 2013-2014 on the universal call to holiness.
4 31 52L. Piccarreta, The Book of Heaven, volume XIX, entry 19-27 of June 15, 1926 (verbatim verified against the French text, GE-La Volonté Divine – Lumen Luminis ed., "for private use"; passage cited in Fr. Joseph L. Iannuzzi, Justes perspectives catholiques sur les enseignements de Luisa Piccarreta, Éditions LEPAREX, 2009, introduction): ministers as "cooperators, tutors, and custodians" of the knowledge of the Will, "as new apostles" charged with transmitting this "heavenly Doctrine" to the peoples.
5 35 54Fr. Joseph L. Iannuzzi, Les 70 Questions-Réponses du Père Iannuzzi, q. 56 ("What place do the sacraments hold in the Divine Will, particularly the Eucharist and Holy Orders?": the Eucharist received as often as the Church permits, to advance and remain in the Divine Will) and q. 61 (the gift received in the state of grace; sins and vices "all present obstacles to union with His Will").
6 36 55Proper degrees of recognition, not to be confused: Saint Margaret Mary, canonized in 1920 by Benedict XV, feast of the Sacred Heart extended to the universal Church by Pius IX (decree of August 23, 1856); Saint Faustina Kowalska, canonized on April 30, 2000 by John Paul II, Divine Mercy Sunday instituted the same day for the universal Church; Luisa Piccarreta, Servant of God, cause ongoing (Nulla Osta of the Dicastery for the Doctrine of the Faith, June 2024, confirmed by letter of the Dicastery of December 3, 2024). The Faustina / Margaret Mary / Luisa parallel is Fr. Iannuzzi's a fortiori argument (q. 58), not an equivalence of status.
9Fr. Joseph L. Iannuzzi, Les 70 Questions-Réponses du Père Iannuzzi (complete French collection of the questions and answers published on ltdw.org), question 23, note 1 on the typology of faith (fides divina / fides catholica / fides humana), citing CCC no. 67 and several theologians (Yves Congar, Pierre Adnès, Frantz Diekamp, Karl Rahner, Eugenio Valentini). CCC no. 2089, also cited by Iannuzzi, bears the expression "divine and Catholic faith" (definition of heresy), not the typology itself.
13 14 15 16First Letter of Saint Paul to the Corinthians 12:28 ("God has appointed in the Church first apostles, second prophets, third teachers…"), cited in Iannuzzi, 70 Questions, q. 58.
18L. Piccarreta, The Book of Heaven, volume XVII, entry of September 18, 1924 (verbatim verified against the French text, GE-La Volonté Divine – Lumen Luminis ed., "for private use"): "This is a gift I want to grant in these very sad times: that one may not only do my Will, but possess It. […] Life in my Will is the greatest gift I want to give to creatures."
21Catechism of the Catholic Church, no. 66 ("[…] no new public Revelation is therefore to be expected before the glorious manifestation of our Lord Jesus Christ. […] Although Revelation is complete, it has not been fully explicated").
23Daniel O'Connor, Que ton Règne vienne ! La prière du « Notre Père » va s'accomplir sous nos yeux (Éditions du Parvis, Hauteville, April 2021), chapter "Le Récit de l'Histoire," p. 8: "But, as great and glorious as the many triumphs of the Church and the saints are, only a willfully blind person could defend the idea that God now reigns on earth as much as He wills and as He promised in His prayer: 'May Your Kingdom come, may Your Will be done on earth as in Heaven.' (Mt 6:10)."
25Gospel according to Saint Matthew 6:9-10 (Jerusalem Bible).
26Catechism of the Catholic Church, nos. 2816-2821 (the petition "thy kingdom come": the advent of the Kingdom of God already present and still awaited).
27Fr. Joseph L. Iannuzzi, Justes perspectives catholiques sur les enseignements de Luisa Piccarreta (Éditions LEPAREX, 2009, trans. Jean-Claude Lemyze), chap. 1, § 1.1 "Gnosticism," pp. 1-2: the gift is received "through desire," without explicit knowledge of the writings (analogy of baptism of desire with Lumen Gentium 16, cited in a note: "Desire admits us, knowledge advances us"); examples include Saint Faustina Kowalska, Blessed Dina Bélanger, and Blessed Conchita Cabrera de Armida (called "venerable" in the 2009 edition; beatified on May 4, 2019 in Mexico). Doctrine confirmed in his Manual for Priests Instructing the Laity on LDW (ltdw.org), § 2.3.9: "Desire (admits us to this gift), knowledge (advances us in this gift), virtue (anchors us in this gift), and life (actualizes this gift)" — "the soul in the state of grace may, with holy desire, immediately enter…".
28 29 30 40 41 53Fr. Joseph L. Iannuzzi, Justes perspectives catholiques sur les enseignements de Luisa Piccarreta (Éditions LEPAREX, 2009), introduction: Luisa called at sixteen to become a "victim soul" for the salvation of souls; and Les 70 Questions-Réponses du Père Iannuzzi, question 13: Luisa "was the first creature conceived in sin to live in the Divine Will."
34Fr. Joseph L. Iannuzzi, Les 70 Questions-Réponses du Père Iannuzzi, question 59 ("Do the Hours of the Passion replace the Way of the Cross in church?"): physical presence in church for Holy Mass, Eucharistic Adoration, and the Way of the Cross remains due as members of the mystical body; "we are all created in solidarity and […] we are sanctified in solidarity."
37Fr. Joseph L. Iannuzzi, Le Don de la vie dans la Divine Volonté, thesis, Gregorian, 2012, chap. IV, § 4.1.13 "The grace of bilocation": "the grace of bilocation of the soul places the soul in immediate relation with all creation in such a way that it administers ("bilocates") to all humans the benefits God grants it" and "disposes all humans to receive the 'life of the Son.'"
38L. Piccarreta, The Book of Heaven, volume XX, entry of November 3, 1926 (verbatim verified against the French text, GE-La Volonté Divine – Lumen Luminis ed., "for private use"): "The more the soul possesses my Will, the more her prayers, works, and sufferings have value. And so she can bring relief to these wounded souls."
39Fr. Joseph L. Iannuzzi, Justes perspectives catholiques sur les enseignements de Luisa Piccarreta (Éditions LEPAREX, 2009), chap. 1, § 1.4 "Elitism," pp. 10-11: greatness depends on the nature of the gift and not on the person's response; "it is God who accomplishes this eternal holiness and works all in us" (cf. Phil 2:13).
42 43Fr. Joseph L. Iannuzzi, Justes perspectives catholiques sur les enseignements de Luisa Piccarreta (Éditions LEPAREX, 2009), chap. 1, § 1.5 "Montanism," pp. 11-13: refusal to subordinate Scripture, Councils, and the Catechism to Luisa's writings; "Luisa's prophetic revelations add nothing to what Jesus Christ revealed"; necessity of filial submission to the Church, "without pulling back (ultra-conservatism) or advancing too quickly (liberalism)."
44 45 46 47 48