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XXIV Sunday in Ordinary Time

The Kingdom of the "Fiat" was all prepared by Jesus, now He needs those who live in it

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Dear sisters and brothers, Fiat!

Today’s liturgy brings us to Chapter 15 of the Gospel of Luke, considered the chapter on mercy. It relates three parables with which Jesus responds to the grumbling of the scribes and the Pharisees, who are criticizing his actions, saying, “This man receives sinners and eats with them” (v. 2).

With these three stories, Jesus wants to make us understand that God the Father is the first one to have a welcoming and merciful attitude toward sinners. This is God’s attitude.

In the first parable, God is presented as a shepherd who leaves 99 sheep to go and look for the one that is lost. In the second, he is compared to a woman who has lost a coin and searches until she finds it. In the third parable, God is imagined as a father who welcomes the son who had distanced himself; the figure of the father reveals the heart of a merciful God, manifested in Jesus.

A common element in these parables is expressed by the verbs that mean rejoice together, join in merry-making. Mourning is not spoken of; there is rejoicing, there is celebrating. The shepherd calls his friends and neighbours and says, “Rejoice with me, for I have found my sheep which was lost” (v 6). The woman calls her friends and neighbours, saying, “Rejoice with me, for I have found the coin which I had lost” (v. 9). And the father says to his other son: “It was fitting to make merry and be glad, for this your brother was dead, and is alive; he was lost, and is found” (v. 32).

In the first two parables, the focus is on the joy that is so uncontainable that it must be shared with “friends and neighbours”. In the third parable, the focus is on the joy that springs from the heart of the merciful father and expands to the whole household.

With these three parables, Jesus presents to us the true face of God, a God with open arms, a God who deals with sinners with tenderness and compassion. The parable that is most moving for everyone — because it manifests the infinite love of God — is that of the father who enfolds in a close embrace the son who has been found. What strikes us is not so much the sad story of a youth who falls into dissolute ways, but rather his decisive words, “I will arise and go to my father” (v. 18).

The path to return home is the path of hope and new life. God always expects us to resume our journey, he awaits us with patience, he sees us when we are still a long way off, he runs to meet us, he embraces us, he kisses us, he forgives us. That is how God is. That is how our Father is. And his forgiveness cancels the past and regenerates us in love. Forgetting the past — this is God’s weakness. When he embraces us, he forgives us, and forgets it. He doesn’t remember. He forgets the past. When we sinners convert and let ourselves be re-encountered by God, reproach and sternness do not await us, because God saves, he welcomes us home again with joy and prepares a feast.

Jesus himself in today’s Gospel says, “there will be more joy in heaven over one sinner who repents than over ninety-nine righteous people who have no need of repentance” (Lk 15:7).

This fills us with a great hope because there is no sin into which we may have fallen, from which, with the grace of God, we cannot rise up again. There is never a person who can’t be recovered; no one is irrecoverable, because God never stops wanting our good — even when we sin!

May the Virgin Mary, Refuge of Sinners, kindle in our hearts the confidence that was lit in the heart of the prodigal son: “I will arise and go to my father and I shall say to him, ‘Father, I have sinned against heaven and before you’” (v. 18). On this path, we can give glory to God, and his glory can become his celebration, and ours.

On August 30, 1928, Jesus told Luisa that, the Kingdom of the Divine Will is all prepared within Jesus’ Humanity, and He is ready to put It out to give It to creatures. It can be said that He formed the foundations, He raised the factories; the rooms are innumerable and all adorned and illuminated not with little lights, but with as many suns for as many truths as He has manifested about the Divine Fiat. Nothing else is needed but those who would inhabit It; there will be a place and room for everyone, because It is vast, more than the whole world. With the Kingdom of the Divine Will everything will be renewed in Creation; things will return to their original state. This is why many scourges are necessary, and will take place – so that Divine Justice may place Itself in balance with all of Jesus’ attributes, in such a way that, by balancing Itself, It may leave the Kingdom of the Divine Will in Its peace and happiness. Therefore, we should not be surprised if such a great good, which He is preparing and which He wants to give, is preceded by many scourges. It is Jesus’ Justice that claims Its rights, so that, once balanced, It may place Itself in peace with creatures, giving them no more bother; more so, since the children of the Kingdom of the Divine Fiat will no longer offend It, and the Divine Justice will change Itself all into Love and Mercy for them.

Jesus’ language in Redemption was very different from that which He had for the Kingdom of the Divine Will. In fact, in Redemption, Jesus’ language was to adapt to people who were incapable, weak, ill, deaf, mute and blind – and many were on the verge of the tomb. Therefore, in order to speak to them, He made use of parables and similes of the low world, which they themselves could touch with their own hands. So, He spoke to them now as doctor, offering them the medicines to heal them; now as father, who awaited their return even if they were unruly children; now as shepherd, who went in search of the lost sheep; now as judge who, unable to attract them by means of love, tried to attract them at least by threats and by fear; and many other similes. This language says that those to whom Jesus was speaking did not know Him, did not love Him, and even less did they do the Divine Will - on the contrary, they were far away from Him; and that Jesus, with His parables, made the searches and laid the net in order to catch them and give to each one the remedy to heal them.

Jesus’s language on the Fiat has been like a father in the midst of his dear and loving children, all healthy; and since each of them possesses His very life within them, by virtue of His Will they will be capable of understanding my highest lessons. This is why Jesus has moved beyond, placing before them the beautiful similes of the sun, of the spheres, of the heavens, of the very divine way of operating, which extends up to the infinite; because, having the Divine Fiat in them, they will have within them the One who created the heavens, the spheres, the sun, who will give them the virtue of copying within themselves everything He created and His very ways which He has in His divine operating. These will be the copiers of their Creator. And this is why Jesus has been so lengthy in manifesting the truths about the Fiat, which He did not do in Redemption; because those were parables which contained human and finite manners, therefore He did not have much material with which to be able to talk at length. On the other hand, the similes that regard the Divine Will are of divine manners, and therefore there is so much material to talk about that they become inexhaustible.

Who can measure the vastness of the light of the sun and the intensity of its heat? No one. Who can ever put a boundary to the heavens and to the multiplicity of the divine works? Jesus has placed wisdom, love, grace, light in manifesting His truths about the Divine Fiat. So,we by knowing them will be so drowned with joy as to no longer be able to live.



don Marco
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Last comments 1 of 1
- 9/11/2022
Excellent commentary on comparing the language of the Redemption with that of the Fiat. Thank you. Frank Rega