On the title page of the French edition of the thirty-six volumes of the Book of Heaven (GE – La Volonté Divine – Lumen Luminis, for private use), beneath the name of Luisa Piccarreta, one line serves as her presentation: “The Little Daughter of the Divine Will”[1]. Not “mystic”, not “stigmatic”, not “spiritual writer”: this diminutive, at once tender and disconcerting, became her spiritual identity. It runs through the volumes, on the lips of Jesus, from the very first volume.
The title is all the more striking because it applies to an adult woman, who died at eighty-one after a life of heroic trials. Why call a victim soul, bedridden for nearly sixty years, a “little daughter”? And why “of the Divine Will”, as if that eternal Will could have a child? The answer is neither a flourish nor a decorative metaphor: it touches the very heart of the message entrusted to Luisa, the gift of living in the Divine Will[2].
This article shows that the title comes from Jesus himself, not from popular devotion, and then unfolds three interlocking meanings that the primary texts make possible to read precisely: the littleness God sought and chose; the quality of first-born daughter, prototype of a new family; and the mission of one creature called to bring all creation back to its Creator. It ends with the necessary biographical bearings and the exact place the Church currently gives to these writings, which remain under discernment.
A title that comes from Jesus, not from popular devotion
Before seeking its meaning, one fact must be established: Luisa did not award herself this title, and her disciples did not assign it to her after the fact. It springs from the text itself, that is, from the words Luisa reports having heard from Jesus under obedience to her confessors. This is what distinguishes the name from a simple pious nickname.
The official subtitle of the “Book of Heaven”
The work Luisa wrote under obedience for nearly forty years bears a telling full title: The Book of Heaven. The Call of the Creature to the Order, the Place and the Purpose for Which He Was Created by God[3]. And beneath the author's name stands a single apposition: “The Little Daughter of the Divine Will.” From the cover, therefore, Luisa's identity is presented not as a status she claims, but as a received place.
“Little daughter of my Will”, the first words of the dialogue
The first volume opens with the confession of a woman crushed by the duty to write: “A great sacrifice is imposed on me by holy obedience. [...] I feel crushed by the task”[4]. And precisely in these opening pages Jesus addresses her, in the first recorded occurrence, by this name:
“Little Daughter of my Will, tell me all that you want. Tell me what happened in you, your doubts, your fears and your difficulties. Thus I may teach you how to conduct yourself in the future when I am absent.” — Jesus to Luisa Piccarreta, The Book of Heaven, volume 1[5]
The expression is therefore not an honorific added at the end of a life: it is the form of address by which Jesus speaks to her from the beginning, as a father names his child. The whole mystical dialogue will unfold in this filial register.
The name Luisa gave herself
What Jesus gives her, Luisa adopts in humility, never in pride. She who calls herself “the smallest”, and asks that her writings serve “for [her] greater confusion”[6], makes this diminutive the very expression of her nothingness before God. For her, to be “the little daughter of the Divine Will” is not to place herself above other souls: it is to recognize herself as more dependent than a newborn child, incapable of the slightest step unless the Divine Will carries it. The title thus works in two directions: a gift from Jesus on one side, a confession of humility on the other. This tension gives it its depth, and it must now be unfolded.
Littleness: what God sought and chose
The first meaning of the title is the simplest and most evangelical: Luisa is “little” because God deliberately sought the smallest of creatures in order to begin his work there. Far from being accidental, this littleness is the very criterion of election.
“I found you, the smallest of all”
The most explicit text is found in volume 12. Jesus describes a patient search through all humanity, like a man turning the world over to find not the greatest, but the humblest:
“My daughter, I went around the world many times and looked at all creatures one by one in order to find the smallest. At last, I found you, the smallest of all. I loved your littleness and I chose you. I entrusted you to my angels so that they might watch over you, not to make you grow, but to protect your littleness.” — Jesus to Luisa Piccarreta, The Book of Heaven, volume 12, March 23, 1921[7]
Everything lies in this reversal: God does not choose Luisa despite her littleness, but because of it. The angels themselves are not charged with making her greater, but with “protecting her littleness.” It is the exact logic of the Magnificat: “He has looked upon the lowliness of his servant” (Lk 1:48), and of the Gospel: “You have hidden these things from the wise and understanding and revealed them to little ones” (Mt 11:25)[8].
A littleness made smaller still by the Divine Will
The next sentence is more surprising. One would expect election to make the chosen soul greater; Jesus announces the opposite:
“Now, I want to begin in you the great work of the fulfillment of my Will. And you will not feel grown because of this. On the contrary, my Will will make you still smaller. And you will continue to be the little daughter of your Jesus, the little daughter of my Will.” — Jesus to Luisa Piccarreta, The Book of Heaven, volume 12, March 23, 1921[9]
To live in the Divine Will, then, does not inflate the self: it reduces it. The more the soul lets God act, the less it feels itself to be anything by itself. Elsewhere Luisa describes this state: souls who allow themselves to be dominated by the Divine Will become “incapable of doing an action or taking a step if [the] Will is not behind it”; they “live entirely at its expense”, “because their will carries no baggage”[10]. This is the central paradox: littleness becomes greatness not by accumulation, but by the disappearance of self in the Divine Will. This is exactly what separates “living in” the Divine Will from simply “doing” God's will[11].
The evangelical root: becoming like a little child
This spirituality of littleness is not a private invention: it is at the heart of the Gospel. Christ made it a condition for entering the Kingdom:
“Truly, I say to you, unless you turn and become like children, you will never enter the kingdom of heaven.” — Gospel according to Saint Matthew, 18:3[12]
Luisa thus belongs to the great tradition of spiritual childhood which Saint Therese of the Child Jesus had just reopened in the same period: not infantilism, but the total and disarmed trust of the little child who relies only on the arms of his father. Where Therese speaks of the “little way” and of the “elevator” of Jesus' arms, Luisa speaks of letting herself be carried by the Divine Will like an infant. The vocabulary differs, but the intuition is sister to it: God gives himself to the little, and holiness begins where the claim to save oneself ends.
The first-born daughter: prototype of a new humanity
The second meaning of the title is more technical, and this is what makes it new. Luisa is not only “a” little daughter of God among others: in the Book of Heaven, Jesus calls her the first, the prototype of a family still to be born. This is the meaning of the word “first-born.”
“You are the first-born daughter of my Will”
Already in volume 12, Jesus uses a formula that places Luisa within a typology of the whole creation:
“You are the first-born daughter of my Will. How precious you are to me! So much so that I prepared for you a divine Eden, unlike what happened to your first parents, who were placed in an earthly Eden.” — Jesus to Luisa Piccarreta, The Book of Heaven, volume 12, March 3, 1919[13]
The comparison is deliberate: Adam and Eve were placed in an “earthly Eden” into which the enemy could enter; Luisa is introduced into a “divine Eden” whose “entrance” is forbidden to evil. As Adam was the first of the old humanity, Luisa is designated as the first of a restored humanity, one that begins again to live in the Will of God as it reigned before the fall. The title “little daughter” here takes on the color of dawn: she is the child through whom a new beginning is inaugurated.
The “first copy” of the souls who will live in the Will
Volume 14 further clarifies this idea of prototype. Jesus uses the image of the “copy”: just as all human beings descend from the first man and are his “replica”, Luisa is constituted the first copy of a new lineage:
“Since you have been constituted the first-born daughter of our Will, it is necessary that you live with us as the first copy of the souls who live in our Will. [...] Then, when we have finished making of you the first copy of the souls who live in our Will, other copies will follow.” — Jesus to Luisa Piccarreta, The Book of Heaven, volume 14, April 13, 1922[14]
The title “little daughter” therefore does not lock Luisa into an isolated privilege: it makes her model and matrix. She is little as a first-born child is little in a family called to grow — not the only child, but the eldest who opens the way. “Other copies will follow”: these are all those who, after her, will receive the gift of living in the Divine Will. This is why her case is not a mystical curiosity, but the announcement of an awaited reign[15].
Daughter not by nature, but by gift: Christmas night
One question remains: in what sense can a creature be called “daughter of the Will”? Not by nature — no one is born such — but by gratuitous gift. Volume 13 says it in a moving page dated Christmas Day: Jesus recounts that, as a newborn in the manger, after his Mother, it was “the little daughter of [his] Will” whom he first called to gather his tears:
“You were so little that I could keep you near me in the manger and pour my tears into your heart; these tears sealed my Will in you and made you a legitimate daughter of my Will.” — Jesus to Luisa Piccarreta, The Book of Heaven, volume 13, December 25, 1921[16]
The expression “legitimate daughter” is precious. It says that Luisa's filiation is not a figure of speech: it results from an act of God who “seals” his Will in a heart. One becomes a child of the Divine Will as one becomes a child of God in baptism: by grace, by adoption, by a received gift — never by one's own merit. Luisa's littleness is therefore the condition of this adoption: a heart was needed that was “little” enough to be wholly seized by the Divine Will.
A mission on the scale of humanity
If the title stopped at littleness and filiation, it would remain intimate. But the Book of Heaven gives it a third, immense dimension: this “little daughter” is entrusted with a cosmic function, bringing all creation back to God. The diminutive then contains a mission infinitely greater than Luisa herself.
The “second support” of Jesus, after Mary
Volume 13 situates Luisa in God's plan through a comparison that must be read with faith and precision. Jesus distinguishes three “centralizations” of his design:
“God centralized in the most holy Humanity of Jesus the design of Creation, in Mary the fruits of Redemption and, in Luisa, the design of the glory of his Will.” — The Book of Heaven, volume 13, November 26, 1921[17]
Jesus then speaks of Mary and the “little daughter of the Divine Will” as the “two supports” foreseen by the divine plan[18]. Great doctrinal accuracy is needed here. The text does not make Luisa equal to the Mother of God, nor does it make her a fourth person or a co-redemptrix: it places Redemption (Mary's work associated with Christ) before the “glory of the Will” (Luisa's mission), as accomplishment precedes its fruit. The greatness attributed to this “little daughter” is therefore never hers in herself: it belongs to the Divine Will which wants to reign fully in creatures. The diminutive precisely protects against any cult of the person: the glory belongs to God, the instrument remains “little.”
The little daughter who brings all creation back to God
How can a recluse from Corato exercise such a mission? Through what Luisa calls her “rounds” in the Divine Will: an interior movement by which the soul passes through all the works of God in order to return them to him in homage[19]. Jesus rejoices in it as a father who sees his child bring all his possessions back to him:
“I take delight in recognizing my children whom the little daughter of my Will brings to me. I act like the father who has a very great number of children [...]: the father feels happiest when he recognizes in each child the high honorable rank that each one occupies.” — Jesus to Luisa Piccarreta, The Book of Heaven, volume 21, February 23, 1927[20]
Here the title takes on its full relief: the “little daughter” is the one who, through love, runs to bring back to her Father the light of the sun, the voice of the sea, the peace of flowers — all creation diverted by sin. Little in herself, she acts according to the measure of the infinite Will that carries her. This is the logic of the mustard seed and the leaven: the smallest produces the greatest.
The dawn of the Kingdom of the Fiat
This mission only makes sense as oriented toward the future. The “little daughter” is not the end, but the beginning: in her begins what the Book of Heaven calls the Kingdom of the Divine Will on earth, the fulfillment of the petition of the Our Father, “your will be done, on earth as it is in heaven”[21]. Just as a tiny dawn announces full day, this hidden child announces a universal reign. The title, then, is not only tender: it is prophetic. To call Luisa “little daughter of the Divine Will” is to confess that a springtime of holiness has begun, still imperceptible like a newborn child, yet destined to grow[22].
Who was this “little daughter”? Biographical bearings
To avoid reducing the title to an abstraction, it must be attached to a real life, astonishingly humble and hard. The “little daughter of the Divine Will” almost never left a room.
A hidden life in Corato (1865-1947)
Luisa Piccarreta was born on April 23, 1865 in Corato, a small town in Apulia, into a family of peasants[23]. Favored very early with mystical graces, she offered herself as a victim for the conversion of sinners and, from her youth, remained almost continuously bedridden until her death[24], living, as it were, only on the Eucharist[25][26]. Each morning she was found as if rigid, and only the priest's blessing drew her out of this state of rigidity, restoring to her the use of her limbs to sew — her humble work — and write[27]. She died in Corato on March 4, 1947, in reputation for holiness, at the age of eighty-one[28]. From this tiny life, without journeys or external works, came a work of thirty-six volumes.
Saint Annibale Maria di Francia, her director and censor
Luisa's credibility does not rest on her alone: she was surrounded by first-rate guarantors. The best known is Saint Annibale Maria di Francia (1851-1927), priest of Messina, founder of the Rogationists, canonized on May 16, 2004 by Saint John Paul II[29]. Having become her extraordinary spiritual director and censor librorum (official censor of books), he prepared the edition of Luisa's writings and granted his Nihil Obstat of August 6, 1926 to the first eighteen manuscript volumes[30]. That a canonized saint served as the appointed theological reviewer of these pages is a serious guarantee of the soundness of his discernment regarding them — without prejudging the definitive judgment that the Church reserves to herself.
From Servant of God to the Church's discernment
The title “little daughter of the Divine Will” belongs to private revelation, not to dogma: it engages the faith of those who receive it, never the defined authority of the Church. Luisa's canonical path illustrates this prudence. On July 13, 1938, under Pius XI, the Holy Office placed three of her works on the Index: The Hours of the Passion, In the Kingdom of the Divine Will and The Virgin Mary in the Kingdom of the Divine Will (Acta Apostolicae Sedis 30 (1938), p. 318). Her cause for beatification was nevertheless officially opened on November 20, 1994 by Archbishop Carmelo Cassati of Trani, after the Non Obstare of the Holy See of February 25, 1994 (Congregation for the Causes of Saints, letter of February 24, 1994, notified on March 28, 1994 by Cardinal Angelo Felici): since then she has been Servant of God, the first degree on the path toward canonization[31]. In June 2024, the Dicastery for the Doctrine of the Faith granted its Nulla Osta to the continuation of the cause, “finding no doctrinal error in her writings such as to prevent their dissemination” — Nulla Osta confirmed by the letter of December 3, 2024 (Prot. N. 94/37 — 102675) from Bishop Philippe Curbelié, Under-Secretary of the Dicastery, to Bishop Benoît Bertrand, President of the Doctrinal Commission of the French Bishops' Conference_PLACEHOLDER___P40_PLACEHOLDER___. This letter warns, however, against the “uncontrolled proliferation” of editions, often translated and manipulated, sometimes marked by “inconsiderate devotion”, and calls for an official, typical and critical edition of the writings, with explanatory notes. One may therefore honor Luisa and read her writings with trust and discernment, as the Church permits, while awaiting her verdict — this is precisely the object of a neighboring examination on the **approval of Luisa's writings**[32].
Why this title concerns us all
It remains to understand why this name, proper to a mystic from Apulia, can illuminate the life of any believer. Because it does not imprison Luisa in a privilege: it opens a vocation.
The table below summarizes the three meanings of the title, their primary source and what each one addresses to us.
| Meaning of the title | Source in the “Book of Heaven” | What it means | What it calls us to live |
|---|---|---|---|
| Littleness | Volume 12, March 23, 1921 | God chooses the smallest and makes her still smaller | Renounce saving ourselves by ourselves; become like a child (Mt 18:3) |
| First-born daughter | Volume 12, March 3, 1919; volume 14, April 13, 1922 | Prototype of a humanity that lives again in the Will of God | Hope to enter, after her, into the same filiation |
| Mission | Volume 13, Nov. 26, 1921; volume 21, Feb. 23, 1927 | Bring all creation back to God, inaugurate his Reign | Offer our acts in the Divine Will for his glory |
Ultimately, “little daughter of the Divine Will” is not a reserved rank: it is the baptismal name of a spiritual family that Luisa inaugurates and to which all are invited. Where Adam was the father of a wounded humanity, Luisa is announced as the eldest of a humanity reconciled with the Will of its Creator. The title therefore says a promise to each person: whoever becomes small enough to let God reign in him can also become a “child” of this Will — not a distant imitator of Luisa, but one of those “other copies [that] will follow”[33]. Luisa's littleness is not an inaccessible summit: it is a low door, and low doors are the ones through which we enter great dwellings.
To go further
- What is the gift of living in the Divine Will?
- What is the difference between doing God's will and living in the Divine Will?
- Are Luisa's writings approved by the Church?
- What does making the rounds in the Divine Will mean?
- Why speak of a reign of the Divine Will on earth?
- What place does Mary hold in the Kingdom of the Divine Will?
Notes and References
Title page of the French edition of the Book of Heaven in thirty-six volumes (GE – La Volonté Divine – Lumen Luminis, for private use): L. Piccarreta, The Book of Heaven. The Call of the Creature to the Order, the Place and the Purpose for Which He Was Created by God, with, beneath the author's name, the apposition “The Little Daughter of the Divine Will.” (The prior existence of this mention in the manuscript copies and the first printed editions could not be established from the documents: it is therefore not asserted here.)
1 3See What is the gift of living in the Divine Will?.
2L. Piccarreta, The Book of Heaven, volume 1, first paragraph (“Luisa begins to write”): “A great sacrifice is imposed on me by holy obedience. I must write what happened between me and my beloved Jesus [...]. I feel crushed by the task.” Luisa writes by order of her confessors and asks that the work serve “for [her] greater confusion.” Edition cited: GE – La Volonté Divine – Lumen Luminis (French, for private use).
4 6L. Piccarreta, The Book of Heaven, volume 1: “Little Daughter of my Will, tell me all that you want.” Occurrence survey carried out on the French text GE – La Volonté Divine – Lumen Luminis: first occurrence of the vocative in the body of the text (volume 1) — only the apposition on the title page (“The Little Daughter of the Divine Will”) precedes it. Edition cited: GE – La Volonté Divine – Lumen Luminis (French, for private use).
5L. Piccarreta, The Book of Heaven, volume 12, entry 12-158 of March 23, 1921 (“The Divine Will makes the soul little. Luisa is the littlest of all”): “I went around the world many times and looked at all creatures one by one in order to find the smallest. At last, I found you, the smallest of all. I loved your littleness and I chose you.” Edition cited: GE – La Volonté Divine – Lumen Luminis (French, for private use).
7Gospel according to Saint Matthew, 11:25: “I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding and revealed them to little ones.” Cf. also Lk 1:48 (Magnificat): “He has looked upon the lowliness of his servant.”
8L. Piccarreta, The Book of Heaven, volume 12, entry 12-158 of March 23, 1921 (continuation of the same passage, text verified up to “the little daughter of my Will”): “My Will will make you still smaller. And you will continue to be the little daughter of your Jesus, the little daughter of my Will.” Edition cited: GE – La Volonté Divine – Lumen Luminis (French, for private use).
9L. Piccarreta, The Book of Heaven, volume 12, entry 12-158 of March 23, 1921: description of souls dominated by the Divine Will, “incapable of doing an action or taking a step if [the] Will is not behind it”, who “live entirely at its expense”, “because their will carries no baggage.” Edition cited: GE – La Volonté Divine – Lumen Luminis (French, for private use).
10See What is the difference between doing God's will and living in the Divine Will?.
11Gospel according to Saint Matthew, 18:3: “Unless you turn and become like children, you will never enter the kingdom of heaven.”
12L. Piccarreta, The Book of Heaven, volume 12, March 3, 1919: “You are the first-born daughter of my Will. [...] I prepared for you a divine Eden, unlike what happened to your first parents, who were placed in an earthly Eden.” Edition cited: GE – La Volonté Divine – Lumen Luminis (French, for private use).
13L. Piccarreta, The Book of Heaven, volume 14, April 13, 1922 (entry “The soul who lives in the Divine Will lives in the bosom of the Trinity”): “Since you have been constituted the first-born daughter of our Will, it is necessary that you live with us as the first copy of the souls who live in our Will. [...] Other copies will follow.” French edition GE – La Volonté Divine – Lumen Luminis, text verified from the documents (the April 8, 1922 entry treats another subject).
14 33See Why speak of a reign of the Divine Will on earth?.
15 22L. Piccarreta, The Book of Heaven, volume 13, December 25, 1921 (Christmas entry): “You were so little that I could keep you near me in the manger and pour my tears into your heart; these tears sealed my Will in you and made you a legitimate daughter of my Will.” Edition cited: GE – La Volonté Divine – Lumen Luminis (French, for private use).
16L. Piccarreta, The Book of Heaven, volume 13, November 26, 1921: “God centralized in the most holy Humanity of Jesus the design of Creation, in Mary the fruits of Redemption and, in Luisa, the design of the glory of his Will.” Jesus speaks of the heavenly Mother and the “little daughter of the Divine Will” as the two “supports” foreseen by the divine plan. The passage must be read in the order Creation -> Redemption -> glory of the Will, without equating the creature with the Mother of God. Edition cited: GE – La Volonté Divine – Lumen Luminis (French, for private use).
17 18See What does making the rounds in the Divine Will mean?.
19L. Piccarreta, The Book of Heaven, volume 21, February 23, 1927: “I take delight in recognizing my children whom the little daughter of my Will brings to me. I act like the father who has a very great number of children [...].” The passage evokes Luisa's “rounds” through all Creation. Edition cited: GE – La Volonté Divine – Lumen Luminis (French, for private use).
20Gospel according to Saint Matthew, 6:10 (the Our Father): “Your kingdom come, your will be done, on earth as it is in heaven.” The Book of Heaven presents the Kingdom of the Divine Will as the full accomplishment of this petition.
21Luisa Piccarreta was born on April 23, 1865 in Corato (Archdiocese of Trani, Apulia, Italy), into a modest family of farmers. Source: biographical dossier and chronology of the cause of beatification.
23M. R. Del Genio, The Sun of My Will – Luisa Piccarreta, Libreria Editrice Vaticana, 2015 (ISBN 978-88-209-9674-1): from the end of 1882, Luisa had to keep to her bed “for even longer periods of time in this immobile and often unconscious state” (p. 41); “She spends her days bedridden” (p. 11); final confinement to bed from the second half of November 1887 (“Bedridden” chapter, p. 49 ff.).
24M. R. Del Genio, op. cit.: Jesus declares he wants to be her food “for both the soul and the body” (p. 59); “even though she eats little, she still has the strength to work” (p. 73); from 1882 on, she could no longer open her mouth to eat and regurgitated the few drops they tried to make her drink (p. 41).
25See Could Luisa live without food?.
26M. R. Del Genio, op. cit.: state of “total unconsciousness and such rigidity that she could not move and seemed to be dead” (pp. 39-40, episode examined by Dr Michele Cicolella); Fr Michele De Benedittis “is able to release her with his blessing” — leaving the rigid state depends on priestly grace, not on the holiness of the priest (pp. 42-43); “if there is no blessing from the priest, she remains rigid as stone” (p. 73).
27Luisa Piccarreta died in Corato on March 4, 1947, in reputation for holiness. Bedridden for most of her life, she left a manuscript work of thirty-six volumes (The Book of Heaven), besides the 24 Hours of the Passion and other writings.
28Saint Annibale Maria di Francia (1851-1927), priest of Messina, founder of the Rogationists of the Heart of Jesus and the Daughters of Divine Zeal; beatified on October 7, 1990 and canonized on May 16, 2004 by Saint John Paul II. He was Luisa's extraordinary spiritual director and the censor librorum of her writings.
29Nihil Obstat of Saint Annibale Maria di Francia, censor librorum, signed on August 6, 1926 for the first eighteen manuscript volumes of the Book of Heaven, followed in September–October 1926 by the imprimatur of Archbishop Giuseppe Leo of Trani — so that the first nineteen volumes together bear Nihil Obstat and Imprimatur. Source: M. R. Del Genio, The Sun of My Will – Luisa Piccarreta, Libreria Editrice Vaticana, 2015 (ISBN 978-88-209-9674-1), chronology of approvals, pp. 233-238; dossier of the Association Française Luisa Piccarreta, Reconnaître l'œuvre de Luisa Piccarreta, § IV–IV bis.
30The cause of beatification and canonization of Luisa Piccarreta was opened on November 20, 1994 by Archbishop Carmelo Cassati of Trani-Barletta-Bisceglie, after the Non Obstare of the Holy See: official letter of the Congregation for the Causes of Saints of February 24, 1994, received on February 25, 1994 and notified by Cardinal Angelo Felici, Prefect of the Congregation, on March 28, 1994. The personal agreement of Cardinal Joseph Ratzinger, Prefect of the Congregation for the Doctrine of the Faith, dated March 28, 1994, is reported only by the postulation, relayed by Chantal Morin, Quand l'opposition fait briller la vérité, AFLP, June 2024, pp. 17-19. Luisa has since borne the title Servant of God. Last verified act: the June 2024 Nulla Osta to the continuation of the cause (see next note). Sources: M. R. Del Genio, The Sun of My Will – Luisa Piccarreta, Libreria Editrice Vaticana, 2015: “1994: February 25, Archbishop Carmelo Cassati receives from the Vatican's Congregation for Saints' Causes the nihil obstat to open the Diocesan investigation” (chronology, p. 238); dossier of the Association Française Luisa Piccarreta, Reconnaître l'œuvre de Luisa Piccarreta, § IV bis and IX.
31See Are Luisa's writings approved by the Church?.
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