When Jesus, in the writings of Luisa Piccarreta, speaks of three “Fiats”, he means the three great acts by which God turned ad extra, outward, in order to give himself to his creation. The first is the Creative Fiat — “Let there be light” — which drew the universe out of nothing. The second is the Redemptive Fiat — “Let it be done to me according to your word” — by which the Word became flesh to redeem fallen man. The third, treated here, is the Sanctifying Fiat: the coming of the Kingdom of the Divine Will “on earth as in Heaven”, by which the work of the first two Fiats finally reaches its completion[1].
This article answers one question only: what is the Sanctifying Fiat? It does not treat the first two in detail; they have their own dossiers: What is the Creative Fiat? and What is the Redemptive Fiat?. Nor does it treat the grace received by an individual soul, the gift of living in the Divine Will, or the broader question of the Kingdom of the Divine Will on earth, which belong to their own articles. Here the question is what this third Fiat is in God's plan, why Luisa calls it a Fiat “of Sanctification”, and how it relates to Creation and Redemption.
Everything that follows belongs to private revelation. Luisa's writings add nothing to the deposit of faith and do not demand divine faith; they offer a contemplation discerned by the Church, which this article reads in harmony with the Gospel and the Our Father. On the exact status of these texts, see Are Luisa's writings approved by the Church?.
“Fiat”: the word by which God acts
Before speaking of a third Fiat, one must hear the force of the word. Fiat is a Latin verb: “let it be done”, “let it come to pass”. It is the word of creative omnipotence. The Vulgate opens the Bible with this word: “Dixitque Deus: Fiat lux. Et facta est lux”[2].
“God said, ‘Let there be light.’ And there was light.” — Genesis 1:3[3]
The same word returns at the turning point of salvation history, but this time on human lips. At the Annunciation, Mary answers the angel:
“Behold the handmaid of the Lord; let it be done to me according to your word.” — Gospel according to Saint Luke 1:38[4]
The Vulgate reads here: “Fiat mihi secundum verbum tuum.” The Catechism of the Catholic Church recognizes in this Fiat the model of all prayer:
“She whom the Almighty made ‘full of grace’ responds by offering her whole being: ‘Behold I am the handmaid of the Lord; let it be done to me according to your word.’ Fiat: this is Christian prayer: to be wholly God's, because he is wholly ours.” — Catechism of the Catholic Church, no. 2617[5]
There is finally a third Fiat, which every Christian recites daily without always measuring its reach. In the Our Father, Christ teaches us to ask: “Fiat voluntas tua, sicut in caelo et in terra” — “Your will be done on earth as in Heaven”[6]. This is precisely the third Fiat that Luisa calls the Sanctifying Fiat. The genius of her doctrine is to place these three Fiats in sequence — God's word over creation, Mary's word at the Incarnation, and the word Christ has us ask of the Father — and to read in them one single design in three acts.
Three Fiats, one Will
The doctrine of the three Fiats is not a scheme imposed afterwards: it runs through the whole Book of Heaven. Jesus formulates it to Luisa with increasing clarity between 1921 and 1929.
What the three Fiats are
On February 2, 1921, Jesus gives the frame:
“The Fiat of Creation created us; the Fiat of Redemption redeemed us. A third Fiat is necessary.” — Jesus to Luisa, The Book of Heaven, volume 12[7]
A few weeks later, on February 22, 1921, he names them one by one: “What the three Fiats are: Creation — Redemption — Sanctification.”[8] And on July 11, 1923, the formula becomes lapidary:
“These three Fiats are those of Creation, Redemption and Sanctification.” — Jesus to Luisa, The Book of Heaven, volume 15[9]
This triad — Creation, Redemption, Sanctification — structures the whole doctrine. The third term, Sanctification, gives the Sanctifying Fiat its name.
One act of God in three moments
The three Fiats are not three gods or three competing plans. They are the three gestures of one single Will, as the three Persons are one single Trinity. Jesus insists on their unity:
“Creation, Redemption and Sanctification are one single act for my Will. [...] This fulfillment is inseparable from Creation and Redemption just as the three Persons of the Most Holy Trinity are inseparable.” — Jesus to Luisa, The Book of Heaven, volume 16, January 23, 1924[10]
The same message of January 23, 1924 describes the “three times” when the Divinity acted ad extra: Creation, “which was accomplished without the cooperation of any creature, since none yet existed”; Redemption, “which asked the cooperation of a woman, my heavenly Mother”; and the third, “the fulfillment of our Will on earth as in Heaven, so that the creature may live and act in the holiness and power of our Will”[11]. The Sanctifying Fiat is therefore the third overflow of God outside himself — no longer to create, no longer to repair, but to make his Will reign in the creature.
The Trinitarian structure of the three Fiats
Christian tradition readily attributes — by appropriation — Creation to the Father, Redemption to the Son, sanctification to the Spirit. Jesus takes up exactly this grid for the three Fiats:
“Creation is attributed to the Father, Redemption to the Son, and the realization of ‘your Will be done’ to the Holy Spirit.” — Jesus to Luisa, The Book of Heaven, volume 27, December 10, 1929[12]
The theologian J. L. Iannuzzi, whose doctoral dissertation on the gift of living in the Divine Will was defended in Rome, sees in this one of the doctrinal keys of the corpus: souls who receive this gift “participate in the Fiat of creation of God the Father, in the Fiat of Redemption of God the Son, and in the Fiat of Sanctification of God the Holy Spirit”[13]. The Sanctifying Fiat is thus the proper work of the Holy Spirit: not a fourth revelation, but the unfolding, in the time of the Church, of what the Father created and the Son redeemed. This is why several authors connect the Kingdom of the Divine Will with the expectation of a “new Pentecost” — the expression Saint John XXIII placed in the apostolic constitution Humanae salutis (December 25, 1961) and which Saint John Paul II later took up[14].
| Fiat | Word | Person (appropriation) | Associated creature | Work |
|---|---|---|---|---|
| Creative | “Let there be light” (Gen 1:3) | the Father | none | the universe drawn out of nothing |
| Redemptive | “Let it be done to me according to your word” (Lk 1:38) | the Son | Mary | man redeemed |
| Sanctifying | “Your Will be done” (Mt 6:10) | the Holy Spirit | Luisa | the Divine Will reigning |
What exactly is the Sanctifying Fiat?
We can now define the third Fiat more tightly. The Sanctifying Fiat is the act by which God makes “his Will descend into souls” so that it may reign there as it reigns in Heaven, restoring man to the state in which he was created. Luisa gives several equivalent formulations.
The Divine Will “reigning on earth”
“Likewise, the third Fiat will have to travel its course and manifest its effects: my Will known, loved and reigning on earth.” — Jesus to Luisa, The Book of Heaven, volume 17, May 17, 1925[15]
The contrast with the second Fiat is illuminating. On June 6, 1921, Jesus specifies the movement proper to each coming:
“While the second Fiat made me descend upon the earth so that I might live among men, the third Fiat will make my Will descend into souls, where It will reign ‘on earth as in Heaven.’” — Jesus to Luisa, The Book of Heaven, volume 13[16]
Redemption made Christ descend; Sanctification makes the reign of his Will descend. It is the same God giving himself, but in a new manner: not only for man, but in man, as a principle of life.
The names of the third Fiat
Luisa designates this third Fiat by several names. Distinguishing them helps the reader not get lost in the corpus.
| Name used | What it emphasizes |
|---|---|
| Fiat of Sanctification | the effect: man made holy, divinized |
| Third Fiat | its place in the Creation-Redemption sequence |
| Supreme Fiat | the source: “the source of everything”, “the beginning of all things” |
| Fiat Voluntas Tua | the Gospel word of the Our Father |
| Reign / Kingdom of the Divine Will | the final state aimed at: an era in which the Divine Will dominates |
On May 18, 1926, Jesus links all these names by showing that the Fiat embraces the three works:
“The work of the Divine Fiat must embrace everything: Creation, Redemption and Sanctification. It is at the base of everything, the life that flows in everything. [...] Having no beginning, it is the beginning of all things, the end and fulfillment of our works.” — Jesus to Luisa, The Book of Heaven, volume 19[17]
The fulfillment of the Our Father
The heart of the definition lies in an equation Jesus repeats: the third Fiat is the realization of the third petition of the Our Father.
“The third Fiat is the fulfillment of the words of the Our Father and life in the Divine Will.” — Jesus to Luisa, The Book of Heaven, volume 17, May 17, 1925[18]
This point anchors the doctrine in the Gospel itself and preserves it from fantasy. On February 5, 1928, Jesus explains why this petition is a certain promise and not a pious wish: by making us pray “Thy Kingdom come, Thy Will be done on earth as in Heaven”, he pledged his word before the Father.
“I made a still more solemn promise: that of the Kingdom of my Will. It was in the Our Father. [...] I taught this prayer to my Apostles so that they would teach it to the whole world [...]. I could not make a more certain and more solemn promise.” — Jesus to Luisa, The Book of Heaven, volume 23[19]
To ask each day “your Will be done on earth as in Heaven” is therefore, in this reading, to ask for the coming of the Sanctifying Fiat. The Church's most universal prayer is also the announcement of the third Fiat.
Why a third Fiat was necessary
If Creation was perfect and Redemption sufficient for salvation, why a third act? Luisa's answer is precise: Redemption saves, but does not yet fully restore man to the state in which God created him. The third Fiat completes what the first two began.
“The first two Fiats are fulfilled in the third”
“Moreover, my adorable Jesus told me several times that the third Fiat is necessary so that the works of Creation and Redemption may be completed.” — Luisa, The Book of Heaven, volume 16, January 23, 1924[20]
On September 2, 1921, Jesus articulates the whole series, showing that each of the first two Fiats calls for the third:
“The first Fiat, which concerns Creation, was pronounced without the intervention of any creature. For the second, which concerns Redemption, I wanted the intervention of a creature, and it was my Mother who was chosen. A third Fiat is planned for the fulfillment of the first two [...]. It will bring upon the earth the realization of ‘your Will be done on earth as in Heaven.’” — Jesus to Luisa, The Book of Heaven, volume 13[21]
The work of Creation remains unfinished
Why would Creation need completion? Because, according to Jesus, its first purpose — that man should accomplish the Divine Will in everything — was never reached because of sin. On September 11, 1922, he says this directly:
“The Fiat of Creation foresaw that man would accomplish our Will in everything. And since this did not happen, the work of Creation is not finished. [...] The work of Creation will return to its starting point.” — Jesus to Luisa, The Book of Heaven, volume 14[22]
On March 16, 1929, the image becomes even more striking: all creation obeys the Divine Will — stars, seas, plants — “except one single point”, the human family, which “finds itself outside” the Kingdom and “disfigures so beautiful a work”[23]. The third Fiat is the act that reintegrates this missing point.
Redemption and Sanctification: two distinct works
Jesus clearly distinguishes the function of each Fiat. Redemption repairs; Sanctification restores. On June 3, 1925, he gives the clearest formula of this distinction:
“Redemption was nothing other than reparation for the evil committed by creatures. It added nothing to the work of Creation. Sanctification is nothing other than help, grace and light so that man may return to the original state in which he was created, and respond to the purpose for which he was created.” — Jesus to Luisa, The Book of Heaven, volume 17[24]
This is where the word Sanctification is understood: it does not designate merely one more individual virtue, but the restoration of humanity in the original holiness before the fall, the “holiness of holinesses” that Redemption alone had not yet fully restored.
The Sanctifying Fiat brings us back to Eden
The most striking feature of the third Fiat is that it looks backward as much as forward: it does not create a never-before-seen state; it gives back to man what Adam possessed and lost. It is a movement of return to the origin.
“Going back” toward the first Fiat
“The third Fiat is simply to bring us back to the first Fiat, which was already perfect. [...] If man does not go back in order to adopt my Will as life, law and food [...], the works of Redemption and Sanctification will not have their complete effects.” — Jesus to Luisa, The Book of Heaven, volume 17, June 3, 1925[25]
On February 22, 1921, Jesus describes the effect of this return: the three Fiats will “intertwine” and complete the sanctification of man.
“My three Fiats will intertwine and accomplish the sanctification of man. The third Fiat will give man so many graces that he will return almost to his original state. [...] It is through life in my Will that man will be restored to his original state.” — Jesus to Luisa, The Book of Heaven, volume 12[26]
A Father awaiting the return of his children
Far from a cold scheme, Luisa receives this restoration as a drama of paternal love. On March 22, 1929, Jesus compares God to a father who has sent his children far away and “longs to see them return”:
“The Kingdom of the Supreme Fiat is precisely this: the return of our children into our paternal arms; and this is why we long for it so much.” — Jesus to Luisa, The Book of Heaven, volume 25[27]
The Sanctifying Fiat is therefore not first a cosmic program: it is the gesture by which the Father brings wandering humanity back to himself, “to clasp it in his arms”. The end of history, in this reading, resembles the return of the prodigal son raised to the scale of all humanity.
A chronology of the revelation of the three Fiats
- February 2, 1921 — volume 12A third Fiat is necessary
Jesus gives the frame: Creation created us, Redemption redeemed us, “a third Fiat is necessary”[28].
- February 22, 1921 — volume 12The three Fiats named
“What the three Fiats are: Creation — Redemption — Sanctification”; they will “intertwine” to bring man back to his original state[29].
- September 2, 1921 — volume 13A creature for the third Fiat
As Mary for Redemption, a creature is associated with the third Fiat: “it is you whom I have chosen”[30].
- September 11, 1922 — volume 14The work of Creation unfinished
As long as man does not accomplish the Divine Will, “the work of Creation is not finished”[31].
- July 11, 1923 — volume 15The triad fixed
Canonical formula: “These three Fiats are those of Creation, Redemption and Sanctification”[32].
- January 23, 1924 — volume 16Three acts “ad extra”
The three Fiats are “one single act”, “inseparable like the three Persons” of the Trinity[33].
- May 17, 1925 — volume 17The third Fiat = the Our Father
“The third Fiat is the fulfillment of the words of the Our Father and life in the Divine Will”[34].
- June 3, 1925 — volume 17“Going back” toward Eden
Sanctification “brings man back to the original state”; the third Fiat leads back to the first Fiat, “already perfect”[35].
- May 18, 1926 — volume 19The Supreme Fiat, source of all
The Divine Fiat “embraces Creation, Redemption and Sanctification”, “the life that flows in everything”[36].
- December 10, 1929 — volume 27The Trinitarian grid
“Creation to the Father, Redemption to the Son, the ‘your Will be done’ to the Holy Spirit”[37].
Why a creature for the third Fiat?
Each of the first two Fiats “with a creature” had its figure: Redemption asked for Mary's Fiat at the Annunciation. The third Fiat follows the same law — a creature receives and transmits the gift first — and this creature, in the writings, is Luisa.
Mary for Redemption, Luisa for Sanctification
“I needed two Humanities: my own Humanity to realize Redemption, and another to realize the Fiat Voluntas tua on earth as in Heaven, each more necessary than the other.” — Jesus to Luisa, The Book of Heaven, volume 17, June 20, 1924[38]
Iannuzzi summarizes the parallel with theological precision:
“Just as Mary was the first creature to participate actively in the mediation of the Fiat of Redemption to all generations, so Luisa was the first creature conceived in sin to participate in the mediation of the Fiat of Sanctification — the gift of the Divine Will — to all generations, but always through Jesus and Mary.” — J. L. Iannuzzi, 70 Questions on the Gift of Living in the Divine Will[39]
Luisa does not surpass Mary
This parallel could cause concern: does it make Luisa a rival of the Virgin? No, and the clarification is doctrinally decisive. Iannuzzi says it clearly: “Luisa does not surpass the holiness of Mary”[40]. The Sanctifying Fiat always passes through Mary, “Queen of the Kingdom of the Divine Will”; Luisa is not a new mediatrix, but the first beneficiary and herald of a gift destined for all. Like the Fiat of Redemption, the Fiat of Sanctification “is actualized by the Holy Spirit with the soul's free consent and cooperation”[41]. On the Virgin's proper place, see what place Mary holds in the Kingdom of the Divine Will.
The “deposit” of Sanctification
Luisa uses the image of a deposit entrusted to her. On May 18, 1926, Jesus says to her:
“Do you know that we entrust you to the Supreme Fiat? We entrust you with the whole Creation, the whole capital of Redemption and that of Sanctification.” — Jesus to Luisa, The Book of Heaven, volume 19[42]
Just as one comes to Mary to find the deposit of Redemption, one looks toward Luisa, in this doctrine, as toward the first depositary of the gift of Sanctification — not to divinize her, but because God always acts by beginning with a creature before extending his gift to all. Why choose so hidden a soul? “It is my custom to choose souls among the most incapable and poorest for my greatest works”, Jesus answers, reminding Luisa that “even my own Mother had nothing extraordinary in her exterior life”[43].
What the Sanctifying Fiat is not
An honest dossier must exclude misunderstandings. The Sanctifying Fiat has sometimes been confused with hopes the Church has explicitly rejected.
It is not carnal millenarianism
The Kingdom of the Divine Will is not the return of a Christ reigning politically on earth for a thousand years before the Judgment — the millenarianism rejected by the Congregation for the Doctrine of the Faith, including in its mitigated form (decree of July 21, 1944). It is an interior reign of grace, an intensification of holiness within history, not an earthly and carnal kingdom. It is in this sense that J. L. Iannuzzi was able to defend a doctoral dissertation on the subject in Rome. Since this delicate question is treated for itself, see why speak of a reign of the Divine Will on earth?.
It is not a “third revelation” surpassing the Gospel
The Sanctifying Fiat adds no article to the Creed and does not correct Redemption. It is, on the contrary, its expected fruit: what Christ merited on the Cross, the Spirit makes reign in souls. Jesus himself emphasizes this — “what concerned Redemption, I revealed externally [...] whereas what concerned the Kingdom of my Fiat, I kept within myself”[44] —: it is a progressive unveiling of the same design, not a novelty that would make the Gospel obsolete.
It is not ordinary holiness, yet it does not contradict it
The gift of living in the Divine Will is presented as a grace of a new order, distinct from simple conformity to the will of God — a distinction developed in doing the will of God or living in the Divine Will?. But this newness disqualifies neither the sacraments nor ordinary life of grace: it presupposes and crowns them. The Sanctifying Fiat is not a parallel path; it is baptismal grace brought to its full flowering.
How does the soul enter the Sanctifying Fiat?
The third Fiat is an act of God over history; but it is realized only by beginning with souls who welcome it one by one. Concretely, one does not wait passively for the Kingdom: one enters it by receiving the gift of living in the Divine Will and by making, day after day, acts in this Will.
This is the whole meaning of the practice taught to Luisa: the morning offering, then renewed acts throughout the hours, by which the soul lets the Divine Will operate in it. This practice has its own dossier — see how to make an actual act in the Divine Will and what is the gift of living in the Divine Will?. Saint Joseph is, in this spirituality, its silent model: see how Saint Joseph lived in the Divine Will.
Thus, to ask “your Will be done on earth as in Heaven” is not to recite a distant formula: it is to become, in the present moment, the little channel through which the third Fiat begins to pass. Every soul that lives in the Divine Will is, according to Luisa, a real advance of the Kingdom — a fragment of Eden restored to the earth.
Conclusion
The Sanctifying Fiat is the third and last of God's great gestures toward his creation: after creating by his Word and redeeming by his Cross, God wants to make his Will reign in man “on earth as in Heaven”. A work appropriated to the Holy Spirit, it completes Creation left unfinished and brings Redemption to its fruit, by bringing man back to the state of innocence and communion that Adam lost. It does not surpass the Gospel: it is its fulfillment, already requested each day in the Our Father. And it is not realized without man: as Redemption needed Mary's Fiat, the Kingdom awaits the Fiat of every soul that consents to let the Divine Will live in it, here and now.
Further reading
- What is the Creative Fiat? — the first Fiat, “Let there be light”.
- What is the Redemptive Fiat? — the second Fiat, the Incarnation and the Cross.
- What is the gift of living in the Divine Will? — the grace received by the soul.
- Why speak of a reign of the Divine Will on earth? — the question of the Kingdom and millenarianism.
- What place does Mary hold in the Kingdom of the Divine Will? — the Queen of the Reign.
- Doing the will of God or living in the Divine Will? — the decisive distinction.
- How to make an actual act in the Divine Will? — the concrete practice.
- Luisa Piccarreta — her life, writings and ecclesial status.
- The Book of Heaven — the corpus in which Jesus teaches the three Fiats.
Notes and References
L. Piccarreta, The Book of Heaven, volume 15, July 11, 1923 — “These three Fiats are those of Creation, Redemption and Sanctification.” Canonical formula of the triad, cited by Saint Annibale Maria di Francia and taken up by J. L. Iannuzzi.
1 9 32Genesis 1:3 — “Dixitque Deus: Fiat lux. Et facta est lux” (Vulgate). Official French liturgical translation: “God said, ‘Let there be light.’ And there was light.” The word Fiat — “let it be done” — is the verb by which Scripture expresses God's creative act.
2 3Gospel according to Saint Luke 1:38 — “Fiat mihi secundum verbum tuum” (Vulgate): “Behold the handmaid of the Lord; let it be done to me according to your word.” Mary's answer to the angel Gabriel at the Annunciation.
4Catechism of the Catholic Church, no. 2617 — full passage: “Mary's prayer is revealed to us at the dawning of the fullness of time. [...] She whom the Almighty made ‘full of grace’ responds by offering her whole being: ‘Behold I am the handmaid of the Lord; let it be done to me according to your word.’ Fiat: this is Christian prayer: to be wholly God's because he is wholly ours.” Checked against the official Vatican text.
5Gospel according to Saint Matthew 6:10 — “Fiat voluntas tua, sicut in caelo et in terra” (Vulgate): “Your Will be done on earth as in Heaven”, the third petition of the Our Father. This is the Fiat Luisa identifies with the third Fiat, the Fiat of Sanctification.
6L. Piccarreta, The Book of Heaven, volume 12, February 2, 1921 — “The Fiat of Creation created us; the Fiat of Redemption redeemed us. A third Fiat is necessary.”
7 28L. Piccarreta, The Book of Heaven, volume 12, February 22, 1921 — “What the three Fiats are: Creation — Redemption — Sanctification.” Same message: “My three Fiats will intertwine and accomplish the sanctification of man.”
8 29L. Piccarreta, The Book of Heaven, volume 16, January 23, 1924 — “Creation, Redemption and Sanctification are one single act for my Will.” Jesus describes the three times when the Divinity acted ad extra: Creation without a creature, Redemption with Mary, and “the fulfillment of our Will on earth as in Heaven, so that the creature may live and act in the holiness and power of our Will.” This fulfillment is “inseparable from Creation and Redemption just as the three Persons of the Most Holy Trinity are inseparable.”
10 11 33L. Piccarreta, The Book of Heaven, volume 27, December 10, 1929 — “Creation is attributed to the Father, Redemption to the Son, and the realization of ‘your Will be done’ to the Holy Spirit.” Same message: since Creation and Redemption were acts of the Divine Will, there remained “another of its acts in the great Fiat Voluntas Tua on earth.”
12 37J. L. Iannuzzi, 70 Questions on the Gift of Living in the Divine Will, Q42, p. 139 — souls who receive the gift “participate in the Fiat of creation of God the Father, in the Fiat of Redemption of God the Son, and in the Fiat of Sanctification of God the Holy Spirit.” Iannuzzi is the author of a doctoral dissertation on the gift of living in the Divine Will defended in Rome.
13Saint John XXIII, apostolic constitution Humanae salutis (December 25, 1961), announcing Vatican II, asks for a “novam veluti Pentecosten” — a “new Pentecost” —, a theme taken up by Saint John Paul II (Pentecost homily, June 3, 2001, recalling Humanae salutis and speaking of a “renewed Pentecost”). Several authors connect the expectation of the Kingdom of the Divine Will with this hope for a renewed outpouring of the Spirit.
14L. Piccarreta, The Book of Heaven, volume 17, May 17, 1925 — “Likewise, the third Fiat will have to travel its course and manifest its effects: my Will known, loved and reigning on earth.”
15L. Piccarreta, The Book of Heaven, volume 13, June 6, 1921 — “While the second Fiat made me descend upon the earth so that I might live among men, the third Fiat will make my Will descend into souls, where It will reign ‘on earth as in Heaven.’” Same message: “My third Fiat, that of life in the Divine Will.”
16L. Piccarreta, The Book of Heaven, volume 19, May 18, 1926 — “The work of the Divine Fiat must embrace everything: Creation, Redemption and Sanctification. It is at the base of everything, the life that flows in everything. [...] Having no beginning, it is the beginning of all things, the end and fulfillment of our works.” The third Fiat is called here “Divine Fiat” and “Supreme Fiat”, “the source of everything.”
17 36L. Piccarreta, The Book of Heaven, volume 17, May 17, 1925 — “The third Fiat is the fulfillment of the words of the Our Father and life in the Divine Will.”
18 34L. Piccarreta, The Book of Heaven, volume 23, February 5, 1928 — Jesus explains that the Kingdom of the Divine Will is the object of a solemn promise written into the Our Father: “I made a still more solemn promise: that of the Kingdom of my Will. It was in the Our Father. [...] I could not make a more certain and more solemn promise.” The “Come!” of the petition means that the Kingdom “must come” and that creatures must await it “with the same certainty they had for the coming of the Redeemer.”
19L. Piccarreta, The Book of Heaven, volume 16, January 23, 1924 — “My adorable Jesus told me several times that the third Fiat is necessary so that the works of Creation and Redemption may be completed.”
20L. Piccarreta, The Book of Heaven, volume 13, September 2, 1921 — “The first Fiat, which concerns Creation, was pronounced without the intervention of any creature. For the second, which concerns Redemption, I wanted the intervention of a creature, and it was my Mother who was chosen. A third Fiat is planned for the fulfillment of the first two [...]. It will bring upon the earth the realization of ‘your Will be done on earth as in Heaven.’”
21 30L. Piccarreta, The Book of Heaven, volume 14, September 11, 1922 — “The Fiat of Creation foresaw that man would accomplish our Will in everything. And since this did not happen, the work of Creation is not finished. [...] The work of Creation will return to its starting point. [...] Creation will be restored, all beautiful and attractive as when it came out of our hands.”
22 31L. Piccarreta, The Book of Heaven, volume 26, March 16, 1929 — all creation lives in the Fiat “except one single point [...], that is, the human family, which finds itself outside, outside my Kingdom, where it is unhappy.” Same message: after “six thousand years of silence”, God resumes with Luisa the discourse he would have held with innocent Adam.
23L. Piccarreta, The Book of Heaven, volume 17, June 3, 1925 — “Redemption was nothing other than reparation for the evil committed by creatures. It added nothing to the work of Creation. Sanctification is nothing other than help, grace and light so that man may return to the original state in which he was created, and respond to the purpose for which he was created.”
24L. Piccarreta, The Book of Heaven, volume 17, June 3, 1925 — “The third Fiat is simply to bring us back to the first Fiat, which was already perfect.” And: “If man does not go back in order to adopt my Will as life, law and food [...], the works of Redemption and Sanctification will not have their complete effects. My Will is a single point containing all the goods of Redemption and Sanctification.”
25 35L. Piccarreta, The Book of Heaven, volume 12, February 22, 1921 — “My three Fiats will intertwine and accomplish the sanctification of man. The third Fiat will give man so many graces that he will return almost to his original state. [...] It is through life in my Will that man will be restored to his original state.”
26L. Piccarreta, The Book of Heaven, volume 25, March 22, 1929 — God compared to a father who has sent his children far away and “eagerly awaits their return”: “The Kingdom of the Supreme Fiat is precisely this: the return of our children into our paternal arms; and this is why we long for it so much.”
27L. Piccarreta, The Book of Heaven, volume 17, June 20, 1924 — “I needed two Humanities: my own Humanity to realize Redemption, and another to realize the Fiat Voluntas tua on earth as in Heaven, each more necessary than the other. [...] With the second, I had to restore man to his first end and open the currents of grace between the human will and the Divine Will.”
38J. L. Iannuzzi, 70 Questions on the Gift of Living in the Divine Will, Q19, p. 73 — on the mediation of the Fiats — “Just as Mary was the first creature to participate actively in the mediation of the Fiat of Redemption to all generations, so Luisa was the first creature conceived in sin to participate in the mediation of the Fiat of Sanctification — the gift of the Divine Will — to all generations, but always through Jesus and Mary. Like the Fiat of Redemption, the Fiat of Sanctification is actualized by the Holy Spirit with the free consent and cooperation of the soul.”
39 41J. L. Iannuzzi, 70 Questions on the Gift of Living in the Divine Will, Q19, p. 73 — doctrinal clarification: Luisa “does not surpass the holiness of Mary”; she “co-mediates” the gift of Living in the Divine Will “with Jesus and Mary”, that is, “Jesus mediates this gift to all humanity in and through Mary and Luisa.” Luisa is therefore not an independent mediatrix.
40L. Piccarreta, The Book of Heaven, volume 19, May 18, 1926 — “Do you know that we entrust you to the Supreme Fiat? We entrust you with the whole Creation, the whole capital of Redemption and that of Sanctification. My Will is universal and it is She who operated in all things.”
42L. Piccarreta, The Book of Heaven, volume 12, January 17, 1921 — “It is my custom to choose souls among the most incapable and poorest for my greatest works. Even my own Mother had nothing extraordinary in her exterior life: no miracle, no sign to distinguish her from other women. [...] The greater the work to be accomplished, the more I choose poor and ignorant souls.”
43L. Piccarreta, The Book of Heaven, volume 23, January 27, 1928 (cited by Iannuzzi) — “What concerned Redemption, I revealed externally. I made it known and granted it as a gift, for it was to serve as preparation for the Kingdom of my Divine Will; whereas what concerned the Kingdom of my Fiat, I kept within myself, which remained suspended, so to speak, inside my own Divine Will.”
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