Concerning the Offering to Divine Justice, in union with Jesus, Victim, let us say in summary, that this victimhood implies what the Apostle St. Paul wanted to express when he writes: "I now rejoice in my sufferings for you, and fill up those things that are wanting of the suffering of Christ, in my flesh, for His body, which is the Church." (Col. I:24)

That is: to offer the soul as a victim to Divine Justice is to second the work of Christ as Redeemer of the World, the work, par excellence, of the Son of God. It is to follow in the blessed footsteps of Jesus and to unite oneself to His immolation, from the manger to the Cross, and from the Cross of Calvary to the Cross of His mystical life in the Sacrament of the Eucharist.

In order that the soul make this total offering and consecrate itself as a victim with Jesus to Divine Justice, it is not enough to recite the formula. It is necessary to understand it and, above all, to perceive it. The first indispensable condition is to be disposed to deliver oneself without restrictions to the divine will. The second is to perceive oneself truly called by God to this victimhood, that is: to have a vocation for suffering, since one cannot conceive of a victim without its being immolated, and how much more the victim that offers itself to Divine Justice in reparation for the culpable world.

In regard to feeling oneself called by God, the zeal for the glory of God and the salvation of souls will be an obvious sign; but this is not a passing zeal, but strong and burning, in such a way that in trials, it is not extinguished, but increases and is rooted in the soul, being inflamed by sacrifice. That is. . .although suffering is repugnant to one's nature, the soul, in its part, not only accepts it, but longs for it with appreciative love, because it has persuaded itself that this is a fruitful means of realizing the double ideal of giving glory to God and rescuing souls. To sum it up: the vocation of this victimhood can be epitomized in these two words that synthesize the motto of this Legion: CHARITY - IMMOLATION; that is, the soul is voluntarily immolated, inspired by charity, charity that must be pervaded with the love of God and one's neighbor, since, from the fire of love, the heart necessarily rises to the Cross, in an ardent inspiration to sacrifice itself for the Beloved, as Jesus longed to be baptized in His own Blood, because He knew that with it He would seal our Redemption. (Lk. XII:50) Thus cried the great Prophet, in the midst of his greatest afflictions suffered in the depths of his heart for the love of God, and he sings, saying: "Because for thy sake I have borne reproach; shame hath covered my face." (Ps. LXVIII:8) And he concludes, recognizing that to be the "time of God's good pleasure" for him.

Nor is it in any other way that Jesus Himself, the victim par excellence, gives us an example on being nailed to the Cross for love of us. Because the Cross redeems and saves, and His Heart knew that, when "He would be lifted up from the earth, He would draw all things to Himself." (Jn. XII:32) The soul then that perceives itself with these dispositions of delivering itself up to the Cross full of zeal for the glory of God and the good of souls, can be sure of its vocation as a victim to Divine Justice. If it does not find these dispositions in itself, it may not offer itself, for it must be remembered that, from the offering to the delivery there is as much distance as from the promise to its fulfillment.

Why make offerings without delivering? Fictitious consecrations that serve only to immerse the heart in pride, the heart that believes itself to be united with Christ just because it has recited the formula, perhaps with a spark of passing fervor, but that in its depths alienates itself perhaps more, by involving itself in false promises. Men are easily deceived, but God is not, and as the Psalmist says: ". . .the deceitful man the Lord will abhor." (Ps. V:7)

It is not that soul that offers itself well that is a victim, but the one that gives itself well in the time of trial. That is why the soul that wants to consecrate itself a victim to Divine Justice, in union with the Divine Victim, must meditate prudently on a matter of such transcendence. If at the time of trial, the soul retreats and avoids the Cross, let it not offer itself as a victim, because it will not be one, until it knows how to give itself up and to do so with love.

Without this requisite, there will be no true identification with Christ, for Jesus Himself says: "No man putting his hand to the plough, and looking back, is fit for the kingdom of God." (Lk IX:62) And to be faithful in suffering, one must love it, and have put his treasure in it, for "Where your treasure is, there also is your heart," as Jesus says. (Lk. XII:34)

Will it be necessary, then, for the soul to recognize itself as capable and possessed of the proper qualities and strength to be a victim and to unite itself with Jesus?

Certainly not; nor would it be pleasing to God for a soul to believe itself worthy of this most exalted predestination, rather the more fragile and weak it should be, the more sure it can be of itself.

But free of the obstacle of these two extremes - pride that is vested in oneself and misguided humility that does not acknowledge the gifts received from God - it will be necessary for the soul to be aware of its dispositions, not of its capacity; dispositions that God, with His grace, plants in it, not so that it remain sterile, but so that it bear seasoned fruit, consistent with the Gospel: "I came to cast fire on the earth: and what will I, but that it be kindled?" (Lk. XII:49)

The soul, then, that feels itself called to this victimhood must first humiliate itself, and since humility is light and light reveals the truth, under this light it must study itself, recognizing that it is not only not capable of an heroic act, such as that of making this offering, but incapable even "of thinking a good thought." Nor, as the Apostle says, of being able to pronounce the name of Jesus. (1 Cor. XII:3) Therefore, if God calls it, gratefully it must respond to the grace and, trusting solely in God, give itself up so that He may elevate it to that degree of identification with Christ.

Now you see why at the beginning it was said that the indispensable condition for this victimhood must be: to deliver yourself without restrictions to the divine will, and this is: to permit God to do with you what He will.

In effect, to be a victim with Jesus, and a victim to Divine Justice, a victim of atonement, a satisfactory victim, a propitiatory victim, like Christ from His Incarnation to the manger and the manger to the Cross and from the Cross of Calvary to the Cross of the Eucharist, where he has continued His sacrifice in perfect immolation, is to make oneself mystically another Jesus, to be like Him, on intimate terms with and beloved of the Heavenly Father, and entirely subject to that Divine Will. St. Paul explains it well, that uniting ourselves with the Son of God, "the Spirit Himself giveth testimony of our spirit, that we are the sons of God. And if sons, heirs also; heirs indeed of God, and joint heirs with Christ: yet so, if we suffer with Him, that we may be also glorified with Him." (Rom. VIII:16-17)

That is: to truly follow Jesus and to be where He is. That is: to reign in His Kingdom at His right, and to drink the chalice that He drank, as He proposed to two of His disciples who ingenuously approached to ask Him for a preferential place; "Can you drink of the chalice that I drink of?" (Mk. X:38)

Let the soul respond to this question of Jesus and settle his accounts so it may not happen to him as to the man in the Gospel parable, who began to build and could not finish for having exhausted the material, so he made himself an object of scorn. (Lk. XIV:29)

It is of utmost importance to understand the intrinsic foundation of this offering because, unfortunately, there are souls that, in spite of associating themselves with sublime consecrations, because they do not penetrate their intimate sense, they come to be, in the sight of God, like actors in a simple play and nothing more; in such a way that, as Sacred Scripture says: "They loved Him with their mouth. . .but their heart was not right with them." (Ps. LXXVII:36-37)

In this Legion of Victim Souls that He requests, Jesus wants not thousands of lips that recite the consecration, but souls! Truly victim souls.

If, despite all these considerations, the soul feels itself inspired to offer itself, let it not resist the inspiration of the Holy Ghost, and in accordance with those words of King David: "Cast thy care upon the Lord, and He shall sustain thee." (Ps. LIV:23)

Offer yourself together with Jesus, and through the hands of Most Holy Mary Who, as Co-Redemptrix, and as Mother of the first priest, Christ, and of souls, offered the Divine Victim incarnate in Her virginal womb to the Eternal Father, and who will know how to offer it in a most pleasant fragrance that will please His Divine Majesty.

1. To atone to Divine Justice;

2. To console the Heart of Jesus;

3. To render satisfaction for the sins of the world.

The most important role of every victim soul to Divine Justice must be: ALWAYS TO SUFFER.

1. The soul must see itself as a Cyrenian, who is impelled (by the secret force of the divine calling) to help Jesus bear the weight of His Cross.

2. The soul sees the world as another Jewish mob mingling with the executioners who offend and reproach the innocent Victim, without atoning for their sin.

3. The soul sees Jesus (in the Holy Eucharist, where he has continued His Passion in a mystical and real manner) groan under the weight of His Cross.

What must the soul do? Respond to the call; relieve Jesus; atone for the world.

Thus this most fortunate soul, predestined to share His Victimhood with Jesus, will also, with full rights, be able to appropriate to itself that sublime prayer of its Redeemer:

"Lord," you will say, "bless and bestow graces on my brothers, the sinners, for whatever You find in me that pleases You. Take as theirs the satisfaction I offer to Your Justice for their sins. ?Forgive them, for they know not what they do.' (Lk. XXIII:34) Since I unite myself with Christ, Your very beloved Son, nailing myself with Him on His Cross as victim, His merits are mine and in me He continues His victimhood, and I suffer in Him and in me He continues His victimhood, and I suffer in Him and through Him and for Your glory. ?Father, glorify Thy Son, that Thy Son may glorify Thee.' (Jn. XVII:1) ?Sanctify them in truth.' (Ibid. 17) ?And for them do I sanctify Myself, that they also may be sanctified in truth.' (Ibid. 19) ?Holy Father, keep them in Thy name whom Thou hast given Me; that they may be one, as We also are one.' (Ibid. 11) ?I pray not that Thou shouldst take them out of the world, but that Thou shouldst keep them from evil.' (Ibid. 15) ?I in them, and Thou in Me; that they may be made perfect in one.' " (Ibid. 23)

Norms for the everyday life of the victim soul, in reparation for the works of the world (or, the rule of life that must be guarded after having made the offering).

What does the world do?

What must the victim soul do?

The world is cold toward devotion.

The victim soul must be ardent, or try to be so.

The world is fickle in good.

The victim soul must be faithful.

The world is easily oriented toward evil.

The victim soul must be an invulnerable tower against it.

The world is vindictive.

The victim soul must be all pardon.

The world is tyrannical.

The victim soul must be all indulgence.

The world always satisfies its sensuality.

The victim soul must always mortify its senses.

The world feast, principally in eating and drinking.

The victim soul must deprive itself of all delights, even licit ones.

The world amuses itself.

The victim soul must give up all vain and useless diversion.

Here, my brothers and sisters, it is fitting to comment on one thing: if the victim soul is obliged to sacrifice even some licit diversions, just because they reach the point of being vain and useless, what can be said of sinful diversions? And even more so now, when radio and television, those centers of entertainment, are installed everywhere, even in some convents?? Then, this program of holy life continues, for it was my Jesus who dictated it. . .

The world always seeks the most convenient and the most valuable.

The victim soul must seek the most inconvenient and contemptible.

It is logical, my brothers and sisters, that these conditions are essential in the life of a person who has been consecrated to atone for his brothers who live engulfed solely in the life of the senses, luxurious and dainty, and even sinful. We need to keep in mind at every moment the urgency there is to rescue souls, in order to inflame within ourselves the zeal of the Heart of the Divine Victim, Christ. Continuing, there is another point. . .

The world seeks gold.

(We could add here: and seeks it every day with an almost diabolical anxiety, as if it were the goal. What error! And what horror! Passion for what is nothing but soil and smoke that one day - that eternal day - will be good for nothing.) Then the program for victim souls responds. . .

The victim soul must view it with indifference.

We are going to comment on this, according to the light that my Jesus has deigned to grant me, in order to inform you: to treat something with indifference does not mean to reject it, but rather, to be disposed to receive and use it for good things, but never seeking it with anxiety nor just to hoard it. That is why, in this magnificent program that guides us, Our Lord immediately says. . .

The world hoards riches.

The victim soul must seek poverty.

What does this mean, so all victim souls may comply with it, since some of them can be placed in a social and economic category involving many possessions? What will be that person's obligations in this matter, before God? As God sees souls even to their depths, the opulent persons who cannot dispose of their goods because of previous family obligations, or business or of other similar obligations, must be disinterested, that is, what Jesus calls, "poor in spirit." Their spirit must not be attached to those possessions; they must give alms to the poor and needy; they must not be unjust in paying their workers, etc., etc., so that, even having possessions, they may live as though they did not have them except to administer them in conformance with their Christian condition, and even more, in conformance with the Legion of Victims of Atonement. The program continues, saying next. . .

The world works with duplicity and falsehood.

The victim soul must love truth and simplicity.

This point needs no comment, for it is most clear, taking into account a sentence from Sacred Scripture: "Hypocrites and deceivers provoke the anger of God." So that he who loves the truth is also simple and does not behave with affectations; he is simple and sincere at the same time. There is then the point that speaks of. . .

The world is attracted by grandeur.

The victim souls must abhor and renounce it.

This point, even more, speaks for itself. This one follows. . .

The world sinks into despair in the great trials of God.

The victim soul must exert itself to suffer it all with love.

What comment does this command need for victims? It speaks profoundly simply on being repeated, and much more if one meditates on it. Then it says. . .

The world is detained by its sense of honor.

The victim soul must stop at nothing within the limits of the Will of God.

Here, too, it is necessary to explain: that persons try to maintain their good name, in order to save their honor, or that of their loved ones, clearly is not improper; being discussed here are the heroic virtues that oblige one who is a victim to Divine Justice, who must imitate Christ, Who, when He was being judged, did not try to vindicate Himself, rather, as He Himself said: "I seek not My glory, but that of the One Who has sent Me." And thus He let Himself be led like a sheep of immolation to the slaughter, which He did not deserve; but that was necessary so that He offer Himself for us. Thus, exactly, must be the attitude of a soul that has been offered as a victim to Divine Justice in union with Jesus. So that, the adverse circumstances of its life it sees and receives not as second causes, but as coming from the hand of God. Then comes this point. .

The world fears suffering.

The victim soul must seek it with hunger and thirst.

Oh, my brothers and sisters, this is a very great gift when it is obtained from the Giver of everything perfect; and yet God gives it to those who train themselves in being faithful to offering themselves docilely in the trials He sends them. The day comes in which, indeed, suffering is loved, and is desired with the hunger and thirst of love, through the conviction that the faith and experience leave in the soul, that Jesus is, in a wonderful manner, with our souls, and much more united when a soul suffers than when it rejoices. . .

The world aspires to triumph.

The victim soul must consider humiliation its triumph.

This would seem impossible given our miserable human condition, stained with original sin, that has left us weak in suffering, but no! That is why the Apostle St. Paul exclaims: "I can do all things in Him Who strengthens me." (Phil. IV:13) And it continues with this other, similar, point. . .

The world seeks fame.

The victim soul must eagerly hide himself.

This needs no explanation, for it must be understood literally, except in cases in which the Lord seeks the contrary; as He is our Master, we must let Him do with us as He will, above all. The last point follows, since he who follows it sums up everything. . .

The world seeks friends.

The victim soul must seek his enemies with love.

This, indeed, we must explain: it does not mean turning away from good people who extend us their friendship, and much less when that friendship is generous and Christian, holy at times; rather, it speaks of doing away with that trivial custom that Our Lord disapproved of when He said that we should not do good to and greet only our friends, but rather we must also treat our enemies with charity. Because neither are we going to be imprudent in understanding that we should seek friendships with persons who, being our enemies in the things of God, can injure us in our apostolate or in the missions God has conferred on us. But rather, forgiving all, praying for all, doing good, or favors, for all, especially when Providence proposes the opportunity to us. There we demonstrate our Christian spirit, doing good to those who persecute us, not only to those who are our friends. And finally:

The world, in a word, is conditional, with respect to God.

The victim soul must be UNCONDITIONAL. Neither life nor death must separate it from Christ Jesus. (Rom. VIII:38-39)

For, my brothers and sisters, these are the unavoidable obligations of every soul that truly wishes to be counted among those in the Legion of Victim Souls. For surely it consists in nothing but living our Christian life, without false illusions, because this path is the one Jesus took, and taught us by word and example. And that soul that may have been, or is, a sinner may take part in this Legion, but let it repent and do penance for its sins, if it were a great sinner.

I am going to transcribe some very beautiful words of our Divine Jesus; my notes have the date of November 15, 1932. I remember that he permitted me to see that the two of us were nailed to the same cross and I felt His pains. Then He told me: "Today you dwell here with Me. . .look where you will go tomorrow." Here He permitted me to see His Most Holy Humanity, also nailed to the cross, but as if glorified. Then He added: "I will show you more, even My Victim Heart intimately, revealing to you My plans for the salvation of the world, through the means of My universal reign of the love of justice, that I wish to establish in souls."

And I understood that that "love of justice" refers to the Legion of Victim Souls offered to the Divine Justice for love.

My brothers and sisters, there is so much I must inform you of. . .from this beautiful doctrine! But for now I must stop here. One thing I want to say to you and that is: to offer ourselves to Jesus and to Mary, our pure Mother, and to try to atone to Divine Justice for ourselves and for all our brothers in Christ, there is necessary only the right intention and rectitude in deeds, and if we do not have these and we find that our conscience accuses us, then it is enough that God Our Lord touches us with His call to serve Him in this manner, so that we do not fear and give ourselves up to Him. The rest grace will do in us. ---- From "Estrella," December, 1973 and June, 1972

(next)