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Assumption and Coronation of Blessed Virgin Mary
The Glory of Blessed Virgin Mary our Advocate, Protector and Helper
The Assumption and Coronation of Blessed Mary with personal Instructions provided by the Virgin Mary for all.
Of the glory and felicity of the saints in the beatific vision saint Paul says with Isaias (I Cor. 2, 9; Is. 64, 4), that neither have mortal eyes seen, nor ears heard, nor can it enter into the heart of man what God has prepared for those who love Him and who hope in Him.
Although to the Lord himself could come no new or essential glory, because He possessed and possesses it immutably infinite through all eternity; yet the exterior manifestations of his pleasure and satisfaction at the fulfillment of His eternal decrees were greater on that day, and from the throne a voice, as if of the eternal Father resounded, saying:
"In the glory of our beloved and most loving Daughter all the pleasure of our holy will is fulfilled to our entire satisfaction. To all the creatures We have given existence, creating them out of nothing, in order that they may participate in our infinite goods and treasures according to the inclination and pleasure of our immense bounty. The very ones who were made capable of our grace and glory, have abused this blessing. Our cherished Daughter alone had no part in the disobedience and prevarication of the rest, and She has earned what the unworthy children of perdition have despised; and our heart has not been disappointed in Her at any time or moment. To Her belong the rewards, which according to our conditional decree We had prepared for the disobedient angels and for their followers among men, if they had been faithful to their grace and vocation. She has recompensed Us for their falling away by her subjection and obedience; She has pleased Us in all her operations and has merited a seat on the throne of our Majesty."
On the third day after the most pure soul of Mary had taken possession of this glory never to leave it, the Lord manifested to the saints his divine will, that She should return to the world, resuscitate her sacred body and unite Herself with it, so that She might in body and soul be again raised to the right hand of her divine Son without waiting for the general resurrection of the dead.
The appropriateness of this favor, its accordance with the others received by the most blessed Queen and with her supereminent dignity, the saints could not but see; since even to mortals it is so credible, that even if the Church had not certified it, we would judge those impious and foolish, who would dare deny it. But the blessed saw it with greater clearness, together with the determined time and hour as manifested to them in God himself.
When the time for this wonder had arrived, Christ our Savior himself descended from heaven bringing with Him at his right hand the soul of his most blessed Mother and accompanied by many legions of the Angels, the Patriarchs and ancient Prophets. They came to the sepulcher in the valley of Josaphat, and all being gathered in sight of the virginal temple, the Lord spoke the following words to the saints.
"My Mother was conceived without stain of sin, in order that from Her virginal substance I might stainlessly clothe Myself in the humanity in which I came to the world and redeemed it from sin. My flesh is her flesh; She co-operated with Me in the works of the Redemption; hence I must raise Her, just as I rose from the dead, and this shall be at the same time and hour. For I wish to make Her like Me in all things."
All the ancient saints of the human race then gave thanks for this new favor in songs of praise and glory to the Lord. Those that especially distinguished themselves in their thanksgiving were our first parents Adam and Eve, saint Anne, saint Joachim and saint Joseph, as being the more close partakers in this miracle of his Omnipotence.
Then the purest soul of the Queen, at the command of the Lord, entered the virginal body, reanimated it and raised it up, giving it a new life of immortality and glory and communicating to it the four gifts of clearness, impassibility, agility and subtlety, corresponding to those of the soul and overflowing from it into the body.
Endowed with these gifts the most blessed Mary issued from the tomb in body and soul, without raising the stone cover and without disturbing the position of the tunic and the mantle that had enveloped her sacred body. Since it is impossible to describe her beauty and refulgent glory, I will not make the attempt. It is sufficient to say, that just as the heavenly Mother had given to her divine Son in her womb the form of man, pure, unstained and sinless, for the Redemption of the world, so in return the Lord, in this resurrection and new regeneration, gave to Her a glory and beauty similar to his own. In this mysterious and divine interchange each One did what was possible: most holy Mary engendered Christ, assimilating Him as much as possible to Herself, and Christ resuscitated Her, communicating to Her of his glory as far as She was capable as a creature.
Then from the sepulcher was started a most solemn procession, moving with celestial music through the regions of the air and toward the empyrean heaven. This happened in the hour immediately after midnight, in which also the Lord had risen from the grave; and therefore not all of the Apostles were witness of this prodigy, but only some of them, who were present and watching at the sepulcher.
The saints and angels entered heaven in the order in which they had started; and in the last place came Christ our Savior and at his right hand the Queen, clothed in the gold of variety (as David says Ps, 44, 10), and so beautiful that She was the admiration of the heavenly court. All of them turned toward Her to look upon Her and bless Her with new jubilee and songs of praise.
Thus were heard those mysterious eulogies recorded by Solomon: Come, daughters of Sion, to see your Queen, who is praised by the morning stars and celebrated by the sons of the Most High. Who is She that comes from the desert, like a column of all the aromatic perfumes? Who is She, that rises like the aurora, more beautiful than the moon, elect as the sun, terrible as many serried armies? 'Who is She that comes up from the desert resting upon her Beloved and spreading forth abundant delights? (Cant. 3, 6-9; 8,5). Who is She in whom the Deity itself finds so much pleasure and delight above all other creatures and whom He exalts above them all in the heavens! O novelty worthy of the infinite Wisdom! 0 prodigy of his Omnipotence, which so magnifies and exalts Her!
Amid this glory the most blessed Mary arrived body and soul at the throne of the most blessed Trinity. And the three divine Persons received Her on it with an embrace eternally indissoluble.
The eternal Father said to Her: "Ascend higher, my Daughter and my Dove." The incarnate Word spoke: "My Mother, of whom I have received human being and full return of my work in thy perfect imitation, receive now from my hand the reward thou hast merited." The Holy Ghost said: "My most beloved Spouse, enter into the eternal joy, which corresponds to the most faithful love ; do Thou now enjoy thy love without solicitude; for past is the winter of suffering for Thou hast arrived at our eternal embraces."
There the most blessed Mary was absorbed in the contemplation of the three divine Persons and as it were overwhelmed in the boundless ocean and abyss of the Divinity, while the saints were filled with wonder and new accidental delight. Since, at the occasion of this work of the Omnipotent happened other wonders, I shall speak of them as far as possible in the following chapter.
INSTRUCTION WHICH THE QUEEN OF HEAVEN, MOST HOLY MARY, GAVE ME.
My daughter, lamentable and inexcusable is the ignorance of men in so knowingly forgetting the eternal glory, which God has prepared for those who dispose themselves to merit it.
I wish that thou bitterly bewail and deplore this pernicious forgetfulness; for there is no doubt, that whoever willfully forgets the eternal glory and happiness is in evident danger of losing it.
No one is free from this guilt, not only because men do not apply much labor or effort in seeking and retaining the remembrance of this happiness; but they labor with all their powers in things that make them forget the end for which they were created.
Undoubtedly this forgetfulness arises from their entangling themselves in the pride of life, the covetousness of the eyes, and the desires of the flesh (John 2, 16); for employing therein all the forces and faculties of their soul during the whole time of their life, they have no leisure, care or attention for the thoughts of eternal felicity. Let men acknowledge and confess, whether this recollection costs them more labor than to follow their blind passions, seeking after honors, possessions or the transitory pleasures, all of which have an end with this life, and which, after much striving and labor, many men do not, and can never attain.
How much easier is it for mortals to avoid such perversity, especially for the children of the Church, since they have at hand the easy means of faith and hope for attaining the truth! Even if to gain eternal happiness were as difficult to obtain as honors and riches and other apparent advantages, it would be very foolish to labor as much for the false as for the true advantages for eternal punishment as for eternal glory.
This abominable foolishness thou wilt perceive and bewail with tears, my daughter, if thou wilt consider the world in which thou lives: how it is disturbed by wars and discords; how many unhappy ones it contains, who seek death in exchange for a short and vain honor, vengeance and other most vile advantages, while they do not think or care for eternal life than irrational animals. It would be a blessing for them if like animals they could end altogether with the temporal death; but as the most of them act against justice, and others, who still seek to be just, live in forgetfulness of their end, the ones as well as the others incur the eternal death.
This is a sorrow beyond all sorrows, and a misfortune without equal and without remedy. Afflict thyself, lament and grieve without consolation over this ruin of so many souls bought by the blood of my divine Son. I assure thee, my dearest, that, if men would not make themselves so unworthy of it, my charity would urge me, in the celestial glory where thou knows me to be, to send forth a voice through the whole world exclaiming: "Mortal and deceived men, what are you doing? For what purpose are you living? Do you realize what it is to see God face to face, and to participate in his eternal glory and share his company? Of what are you thinking? Who has thus disturbed and fascinated your judgment? What will you seek, if once you have lost this true blessing and happiness, since there is no other? The labor is short, the reward is infinite glory, and the punishment is eternal."
In connection with this sorrow, which I am trying to excite in thee, seek to labor assiduously in order to evade the danger. A living example thou has in my life, which was a continual suffering such as thou hast known; but when I came to my reward all of it seemed as nothing, and I forgot it as if it had not occurred. Resolve, my dear, to follow me in my labor; and though thy labor seem to exceed that of all the mortals, look upon it as most insignificant; let nothing seem to thee difficult or hard, or bitter, even to passing through fire and sword.
Extend thy hand to great things, and shield thy domestics, the senses, with double vestments (Prov. 31, 19, 21 ), against hardships and sufferings to the utmost of their powers. At the same time I wish thee to be free from another error, that of men who say: let us secure salvation: greater or less glory does not matter; we shall all be together in that life. By this false principle, my daughter, eternal life is not made secure, but rather put at hazard; since it arises from great foolishness and want of divine love.
Who seeks to make such a bargain with God, offends Him, and tempts Him to permit such souls to live in continued danger of perdition. Human weakness always tends to do less good than it desires to do; and when this desire is small, then it will execute very little, and hence risks losing all.
He who contents himself with the mediocre or lowest in virtue, always leaves in his will and in his inclinations an opening for earthly affections and love of the passing things. Such an opening is contrary to divine love and therefore unavoidably causes the loss of the latter and the ascendency of the former.
When the creature resolves to love God from all its heart and with all its powers, as He commands, God overlooks its human defects and shortcomings, and is pleased with their resolve to reap the highest rewards. But to despise them or willfully undervalue them shows not the love of children or of true friends, but the base fear of slaves, who are content to live and be let alone.
If the saints could return to merit some additional degree of glory by suffering all torments to the day of judgment, they would doubtlessly return; because they have a true and perfect knowledge of the value of the reward and they love God with a perfect charity. It is not proper that this privilege be granted to the saints; but it was conceded to me, as thou hast recorded in this history; and my example confirms this truth. It also reproves the foolishness of those, who, in order to avoid suffering and the cross of Christ, are looking for a curtailed reward, one which is contrary to the inclination of God's goodness and contrary to his desire of seeing souls multiply their merits and gain copious rewards in the eternal felicity. "