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Mary’s Decalogue

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Once a woman, taken by enthusiasm for Jesus, raised her voice in the crowd and said, "Blessed is the womb that bore you and the breasts that nursed you!". But Jesus said: “Blessed rather are those who hear the Word of God and keep it!” (Lk 11:27-28). At first, with this reply it seems that Jesus wanted to hush this woman’s enthusiasm, as if she had said something excessive, inviting her to be quiet.

Jesus also tells Luisa several times to hush, as in the passage of November 8, 1923, where as she is writing she complains about her continuous privations of Jesus; at the most, He comes as fleeting lightning, so that while it seems He wants to bring her light, He instead leaves her in greater darkness than before. And while Luisa was immersed in the bitterness of her privations Jesus made Himself be seen in her interior all busy writing, and not with a pen but with His finger sending out rays of light. He needed that light as a pen to write in the depths of her soul. Luisa wanted to tell Him many things about her poor soul, but Jesus would bring His finger to His lips hinting to her to be quiet and that He did not want to be disturbed.

Why did Jesus do this? He should have been glad that Luisa noticed Him, and for His presence (in regarding the woman) and absence (from Luisa). Instead He sought to silence everyone! Why?

Because Jesus was operating and working wonders; the noise of our words distract Him from His divine doings.

Jesus was writing the "Law of the Divine Will" in Luisa’s soul and the good that It brings. First, He wanted to write It in her soul, and then little by little explain It.

To live in the Divine Will means that It must first be written in the heart. God accomplished this first in Mary, then in Luisa, and is doing it now in us.

The call for all of us is to allow Jesus to write the law of the Divine Will in our soul, and by observing the Virgin Mary and Luisa learn to understand It in order to be able to live It in our lives through Its observance.

In the same passage of November 1923, Jesus tells Luisa that when He came upon earth He wanted to perfect the laws. At the same time, He did not exempt Himself from observing the laws. In fact, He observed them in the most perfect way. But, having to unite in Him the old and the new, He wanted to observe them to fulfill the ancient laws and give substance to the new law that He came to establish on earth – the law of grace and love, enclosing all sacrifices within Himself, He who was to be the true and only sacrificed one.

Now, wanting to transform Luisa into His most perfect image and begin the work of such a noble and divine holiness, which is the "Fiat voluntas tua, sicut in coelo et in terra," Jesus concentrates in Luisa all the dispositions of the souls that have ever existed on their path to holiness by having her begin to live them in His Will, so that He can bring them to fulfillment, crown them and beautify them, putting His seal on them, because everything must attain to His Will.

Jesus invites Luisa to give Him free rein, and to repeat His life in her and what He did in the Redemption with so much love. And now, with more love He wants to repeat it in her, to begin diffusing the knowledge of His Will and Its laws. But in order for all this to happen, Jesus wants Luisa’s will united to and lost in His Will.

This, then, begins the series of meditations that we will publish weekly: through Sacred Scripture and some passages of Luisa’s Writings, by writing "Mary’s Decalogue" - the "Ten Words" that accompanied Her entire life lived out fully and deeply in the Divine Will, and lastly (and this is our task), to find deep within ourselves our own Decalogue and also begin living, like Jesus wants, in the Divine Will.

Some might now say that this is impossible ... to answer them we will avail of Jesus’ same words in the Gospel: "All things are possible to him who believes!» (Mk 9:23).

The key words of "Mary’s Decalogue" help us to grasp Mary’s greatness in the theological message of the New Testament. Fixing our gaze on the identity and mission lived out fully by the Virgin Mary we can see all of salvation history fulfilled, the fruit of God's mercy.

It all begins with the words “Here I am” (I), when the unpredictability of God suddenly erupts into the simple life of a young woman of Nazareth. From that "Fiat" pronounced, Maria begins her journey of fidelity and service and is called "Blessed" (II) by her cousin Elizabeth. In his Gospel, St. Luke presents the account of Jesus' birth in Bethlehem, revealing the joyful wonder of Joseph and Mary, who "kept" (III) all the events of God in her heart. At the presentation of the Child in the Temple, the aged Simeon prophesies the greatness of Jesus’ mission and announces to His Mother that "a sword will pierce" (IV) her soul. The joy of Jesus’ birth is intertwined with everyday life, its toil and worries. The episode where Jesus is lost in Jerusalem and then found in the Temple is a testimony of the responsibility entrusted to Joseph and Mary towards the Child. We understand the Mother’s words of concern after her frantic search for the Child and His finding in the Temple: " We were looking for You" (V). At the beginning of Jesus’ public ministry in Cana of Galilee, great trust in divine providence shines forth. The Mother is not afraid to present to her Son the need for new wine; during the wedding feast the young couple is in difficulty because "they have no more wine" (VI).

The Gospel accounts depict the new style that Jesus uses during His public ministry. After having left His family of origin, the Lord forms a new family. It is no longer flesh and blood that ensure the communion bond, but listening to the Word of God and the fulfillment of the "Will of the Father" (VII). The Virgin Mary becomes the perfect model of how God’s Word is to be accepted and fulfilled. The silent Mother is at the cross of her Son, together with the women and the beloved disciple. The “Here I am” of the Annunciation is fulfilled in her presence during the Passion – from Nazareth to Golgotha – Mary does not cease trusting in God and repeating her "Fiat" even during the last act of love of the Son toward the disciple: “Behold your mother” (VIII). The community of disciples does not remain alone or orphaned after Jesus’ ascension: the Mother sustains the journey beginning from the place of the Eucharist, the cenacle represented by the "upper room" (IX) that will be filled with the wind of the Spirit. In the Apocalypse, the vision of the woman who gives birth to the child evokes the sufferings of the Christian communities that are persecuted and called to give witness to the world that even "now salvation has come" (X).

In the words of the prayer by Germanus I of Constantinople (634-733; Patriarch of Constantinople from 715 to 730, venerated as a saint by the Catholic Church and Orthodox Church), we contemplate the mystery of Mary, entrusting to her intercession all who seek God's Will and wish to cooperate in building the Kingdom of the Divine Will on earth.



Oh Mary,

oh my only solace,

divine dew,

refreshment for my thirst,

rain falling from God upon my parched heart,

lamp shining in the darkness of my soul,

my guide along the journey,

support in my weakness,

clothing for my nakedness,

richness for my extreme poverty,

medicine for my incurable wounds,

the end of my tears and groans,

deliverance from every evil,

relief for all my pains,

freedom from my enslavements,

hope of my salvation ...

So be it, my Lady;

So be it, my refuge,

my life and my succor,

my defense and my glory,

my hope and my fortress.

Grant me to enjoy the unspeakable

and incomprehensible goods of your Son in the heavenly homeland.

You possess, in fact, and I know well,

a power that is equal to your will,

because you are the Mother of the Most High;

that is why I dare and I trust.

Let me never be disappointed in my expectations, or most pure Queen.

(Germanus I of Constantinople)

By don Marco

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