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by Maria Concepcion Zuniga Lopez

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    Title: Legion of Victim Souls
   Author: Maria Concepcion Zuniga Lopez

Release Date: May, 2001 [Most recently updated: 
August 26, 2011]
Language: English
Character set encoding: ISO-646-US (US-ASCII)
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     LEGION  OF  VICTIM  SOULS
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               By 
   María Concepcion Zuniga Lopez

IMPRIMATUR: Fidel de Santa María Cortez Perez, bishop of 
Chilapa --We extend a blessing to the souls who present 
themselves as victims, by offering their works and 
sufferings to Divine Justice, in reparation for the sins 
of mankind. --July 3, 1966

NIHIL OBSTAT: Pbro. Carlos Guevara (Censor): Judgment of 
the Censor: "The doctrine of victimhood is sound, through 
its quotations from the Psalms and the New Testament. 
The souls with vocations will find in this pamphlet sound 
reasons for agreeing to be victims." --Iguala, Guerrero, Mexico. 
March 27, 1966

CONTENTS

Victimhood is an Apostolate
What is Victimhood to Divine Justice?
Offering to Divine Justice 
Explanation: I. -- II. -- III. -- IV. -- V. -- VI. 
The Mass of Victims. Abandonment to the Will of God. 
Union with Mary. The Nature of Atonement. The Need 
for Humility. Suffering in Silence. Atoning until the 
End of Time. The Fruit of Victimhood. Victimhood--the 
Hidden Life.

VICTIMHOOD IS AN APOSTOLATE

We will say a word about what victimhood is in the ranks 
of the Church, so it may be noted that it is not only for 
contemplatives, but that the offering of oneself as victim 
is perhaps even more for those who follow the active life 
or aspire to the apostolate, for the welfare of many and 
for the greater glory of God.

In general all religious victimhood is an apostolate and 
a perfect apostolate, since when a soul offers itself as 
a victim, a profoundly apostolic spirit inspires it. Its 
purpose is the good of others; its stimulus, zeal for the 
glory of God and the salvation of souls. A feeling of 
heroic generosity urges it to devote itself to seeking 
souls even at the expense of its own life, and Jesus has 
said: "Greater love than this no man hath, that a man lay 
down his life for his friends." (Jn. 15:13)

Such are the dispositions of the soul of the apostle, and 
those of the victim soul are identical; dispositions which, 
as St. Paul says, make the Apostle "not seek that which 
is profitable to itself, but to many, that they may be saved." 
(1 Cor. 10:33)

In a wonderful manner, the victim soul concentrates the 
zeal of an apostle in its Offering. This multiphasic spirit 
of holy zeal blazes in the Apostle of the Gentiles when he 
says: "I became to the Jews a Jew; to them that were 
without the law, as if I were without the law; to the weak, 
I became weak," and finally, "I became all things to all 
men, that I might save all." (1 Cor. 9:20-22)

The victim soul, feeling burn within itself that divine 
flame of the fire that Christ came to bring to the earth 
(Lk. 12:49), on desiring to run over all the paths of God 
to rescue souls and to extend His Kingdom, and on finding 
itself incapable of satiating its burning desire with finite 
works, resolves upon the happy idea of victimhood, making it 
consist of a complete and true apostolate.

The model of this apostolic spirit, concentrated in victimhood 
and bearing the fruits of a true apostolate, may be found in 
St. Therese of the Infant Jesus, as she herself tells us when 
she began the victimhood to Merciful Love, under divine 
inspiration, while meditating on the First Epistle of St. Paul 
to the Corinthians and, wanting to embrace all vocations, that 
of apostle and martyr, she found in LOVE the key to her vocation, 
offering herself to it as a victim in holocaust. And she exclaims, 
delirious with joy: "So I shall be everything in the Mystical 
Body of the Holy church, and so my dreams will be fulfilled."

In this way, by means of her hidden victimhood, the holy 
contemplative, the Carmelite virgin has come to be a unique 
type of apostle in the ranks of the Church. Because victimhood 
exercises a supernatural apostolate, whose fruit is extraordinary.

The development of this apostolate is effected secretly between 
God and the soul, without the soul itself being able to conceive 
the copious fruit of its noble mission.

But the real element in the apostolate of victims is perfected, 
it can be said, by means of the essential lives of the souls 
themselves, once accepted by God, Who with wise providence will 
dispose of them in conformance with His designs, to which they 
have, beforehand, offered themselves, setting aside their own 
will, in such a way that not everything in victimhood is reduced 
to the mystical. If it happens that their labor does not consist 
in exterior works, nevertheless, it consists certainly in 
effective and real works, which is the life of constant immolation 
that the victim must bear and offer to God with a propitiatory 
intention. The victim "sows in tears, but surely reaps in joy," 
(Ps. 125:5) because the victim has the guarantee of the One who 
said: "Amen, amen I say to you, that you shall lament and weep, 
but the world shall rejoice; and you shall be made sorrowful, 
but your sorrow shall be turned into joy." (Jn. 16:20) Because 
the joy of the victim and of the apostle is in the harvest, in 
the fruit of his labor; but, while the apostle, on sowing the 
seed of the divine word, loses part of the harvest, because the 
birds steal the seed or because it falls on bad soil (Mt. 13:3-8) 
or because the fruit of his labor is mixed with the cockle 
(Mt. 13:27), the victim knows that its treasure is safe, guarded 
in heavenly coffers, where it "does not grow old, where no thief 
approacheth, nor moth corrupteth." (Lk. 12:33)

Because the One Who has said: "Heaven and earth shall pass away, 
but My Words shall not pass away," (Lk. 21:33) has promised to all 
those who work for His Kingdom, in the secret of their hearts, 
without ostentatious works which receive the applause of man: 
that they will be rewarded by His Heavenly Father "Who seeth in 
secret" (Mt. 6:4) and Who heeds the heart more than the works.

From what has been explained we will come to the conclusion that 
victimhood must not be considered of less value than an apostolate, 
since in itself it is a perfect and complete apostolate, since it 
joins to the works the interior life, this being the pre-eminent 
part, without which every apostolate would be in vain and fruitless.
Jesus says: "Many will say to me in that day: Lord, Lord, have we 
not prophesied in Thy Name and cast out devils in Thy Name and done 
many miracles in Thy Name? And then will I profess unto them I never 
knew you: depart from Me, you that work iniquity." (Mt. 7:22-23)

Because, if an apostolate is excellent, victimhood is even more 
excellent, because if Jesus is the Master and Guide of both paths 
by His life and examples, He shows us that, before being the Apostle, 
He is the Victim; that is, Jesus made the greater part of His life 
consist of victimhood, from which it follows that every apostle must 
begin by offering himself as a victim, in order to be a true disciple 
resembling his Master to make his apostolate fruitful, because Jesus 
says: "The disciple is not above his Master: but everyone shall be 
perfect, if he be as his master." (Lk. 6:40)

Jesus says at another time: "I will that where I am, they also whom 
thou hast given Me may be with Me." (Jn. 17:24) Thus the apostle 
of Christ who longs to be subject to the Gospel, saving souls, must 
guard before everything else, his union with Christ. Because he has 
said: "I am the vine; you are the branches: he that abideth in Me 
and I in him, the same beareth much fruit: for without Me you can 
do nothing." (Jn. 15:5)

The fruit of every apostolate is related to this divine promise, not 
to the efforts and exterior works of the apostle, but in relation to 
his spiritual condition: his charity, his zeal, his virtue, his 
immolation: in a word, his union with Christ.

The Book of Psalms says that "unless the Lord build the house, they 
labor in vain that build it." (Ps. 126:1) St Paul says to the 
Corinthians: "Therefore, neither he that planteth is anything, nor 
he that watereth; but God that giveth the increase." (1 Cor. 3:7)

And the same Apostle in his Epistles, repeatedly protests that the 
fruit of his apostolate was not so much in his preaching, but rather 
in the grace acquired from God through the means of the sacrifice of 
his life, through the means of prayer. To sum it up: his apostolate 
was fruitful because of his victimhood. He confesses this openly to 
the Ephesians, when he exhorts them not to be wanting in faith on 
seeing him persecuted and in tribulation, because, he tells them 
"Wherefore I pray you not to faint at my tribulations for you, which 
is your glory." (Eph. 3:13) For this was the "hidden mystery" of the 
fruit that he gathered among them by his preaching. The same apostle 
says to the Philippians: "Now, brethren, I desire you should know 
that the things which have happened to me, have fallen out rather to 
the furtherance of the gospel." (Phil. 1:12) And the Apostle rejoices 
at being immolated and a victim for their faith (Ibid. 2:7) And he 
says the same sort of thing again when he writes to the Thessalonians: 
"For our gospel hath not been unto you in word only, but in power 
also, and in the Holy Ghost." (1 Thess. 1:5) Because in the 
second chapter of that same letter, the Apostle insists that his 
preaching among them was not in vain, because of his first having 
suffered and been mistreated. (Ibid. 2:1-2)

And he speaks, too, to the Corinthians of glorying in his sufferings, 
because in them is his power, (2 Cor. 12:10) the great apostle 
demonstrating clearly how the fruit of his apostolate depends on his 
victimhood, in union with Christ, the Divine Victim. "Always," he 
says, "bearing about in our body the mortification of Jesus, that 
the life also of Jesus may be made manifest in our bodies." 
(2 Cor. 4:10) And, he continues: "So then death worketh in us, but 
life in you." (Ibid. 12) "For all things are for your sakes; that 
the grace abounding through many, may abound in thanksgiving unto 
the glory of God." (Ibid. 15) "For that which is at present momentary 
and light of our tribulation, worketh for us above measure exceedingly 
an eternal weight of glory. While we look not at the things which are 
seen, but at the things which are not seen. For the things which are 
seen are temporal; but the thing which are not seen, are eternal." 
(Ibid. 17-18) That victimhood is an apostolate is evident because it 
bears the fruit of an apostolate, and "by the fruit," Jesus says, 
"the tree is known." (Mt. 12:33)

So much more exalted is the apostolate of victims over the apostolate 
of preaching, that when the 72 disciples of Jesus returned to Him from 
the mission on which He Himself had sent them, He says to them, that 
they should not rejoice in the exterior works they had achieved through 
preaching, nor even in the miracles they had performed in His name, but, 
He says, "rejoice in this, that your names are written in Heaven." 
(Lk. 10:20) By which He wanted them to understand that they had borne 
fruit because their souls were pleasing to God. "For the Kingdom of God 
is not in speech, but in power." (1 Cor. 4:20)

Thus, the work of victimhood must be valued more highly than any other 
work that we can offer to God and in which we can serve Him fully. 
Because just as Christ exclaimed, as the hour of the crucifixion 
approached: "The hour is come that the Son of man should be glorified," 
(Jn. 12:23) so also is it true that to give copious fruits of an 
apostolate in the ranks of the Church, it is fitting, before anything 
else, to concentrate all the zeal of our souls and to immolate 
ourselves as victims. Because the Word of God says: "Unless the grain 
of wheat falling into the ground die, itself remaineth alone. But if 
it die, it bringeth forth much fruit." (Jn 12:24-25)


WHAT IS VICTIMHOOD TO DIVINE JUSTICE?

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. 1:24)

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 
surrender 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. 12:50) 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. 68:8) 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. 12:32) 
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 surrender? 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. 5:7)

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 9:62) 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. 12:34)
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. 12:49)

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. 12:3) 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 surrender 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. 8:16-17)

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. 20:22; Is. 51:17)

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. 14:29)

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. 77:36-37)

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. 54:23)

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.

SUPREME GOALS OF THIS OFFEIRNG
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
The most important role of every victim soul to Divine Justice must be: 
ALWAYS TO SUFFER.

HABITUAL POINTS OF VIEW

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. 23:34) 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. 17:1) Sanctify them in 
truth. And for them do I sanctify Myself, that they also may be sanctified in 
truth. Holy Father, keep them in Thy name whom Thou hast given Me; that they 
may be one, as We also are one. I pray not that Thou shouldst take them out of 
the world, but that Thou shouldst keep them from evil. I in them, and Thou in 
Me; that they may be made perfect in one. (John 17)

NORMS

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 kept 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., 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. 4:13) 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. 8:38-39)

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.


Offering to Divine Justice

PRAYER: "In this we have known the charity of God, because He hath laid down His 
life for us: and we ought to lay down our lives for the brethren." (1 Jn. 3:16)

I. O Most Blessed Trinity, my Lord and my God! O God the Father, Who art in 
Heaven from all eternity (Ps. 89:2), do Thou permit this vile worm of the earth 
to call upon thee, in witnessing the Offering of its soul. Most Beloved Jesus, 
Redeemer of my soul! Thou Who art our Mediator between Heaven and earth (1 Jn. 2:1) 
from the beginning and for ever and ever! (Apoc. 5:14), Thou Who art always 
crucified (in the Eucharist) for love of us, disdain not Thy miserable brother 
who now traverses the rugged pathways of the world. Come, Holy Ghost! Come into 
my heart so that, united with Thee, we may present ourselves before the Divine 
Justice of Thine own Being. O Most Blessed Trinity! Do not cast me away from 
Thy presence.

II. O God of my soul, an ardent and ineffable desire inspires me to serve Thee 
in order to glorify Thee. But, what can so indigent a creature as I accomplish?
My heart is deeply pierced by the sad spectacle of the world. I grieve to see 
it so oppressed and heavily weighed down under the burden of temptations 
- temptations to which it yields only to become a victim of the devil.

O Lord God, Thou Who searchest the hearts of all creatures (Ps. 138:3), Thou 
knowest my ardent desire to assist my brethren. Yet, what can be achieved by 
one who is just as miserable as they are?

O Thou, my only Love! I know not what to do except to have recourse to the 
Inexhaustible Fount of all God, Who can do whatever He wills.

Thou, O Divine Jesus, art the Healing Fountain of Regeneration. (Ps. 35:9-10) 
Thou art the Source of Infinite Treasures of Love and Pardon, which can never 
be exhausted. I, therefore, have recourse to Thee, while reminding Thee of 
those consoling words, which Thou didst utter: "Come to Me, all you that 
labor and are burdened; and I will refresh you." (Matt. 11:28)

III. Do you see me, most sweet Jesus, here in Thy presence, laden with the 
exceeding weight of all the sins of all my brethren? These are the sins with 
which they offend Thy Divine Justice. Accept them as though they were mine; 
and chastise me in their stead. Yes! I beseech Thee, let me bear their 
punishment, provided that Thou forgive and bless my brethren. Behold! In the 
very depths of my soul I feel that sincere repentance that atones to Thee 
and effaces sin. (1 Jn. 1:9)

O my God, through the blessed hands of Mary Immaculate of Perpetual Help, 
I offer myself to Thee, to suffer the penalty of these sins.
Deign to accept me as Thy humble and insignificant Victim. Regard not my 
great misery, but the ardent desires, which Thou Thyself art inspiring 
within me. Do not disdain my supplication.

Therefore, my most sweet Jesus, if this inspiration is from Thee, and if 
Thou dost accept me, withhold not Thy hand. Do with me whatever pleases 
Thee, provided that Thou givest me Thine own Divine strength. Thus I will 
be enabled to suffer meritoriously, that my least efforts may be fruitful, 
with Thy help.

IV. From this very moment, I surrender my will completely to Thine, and my 
desires are placed at Thy Divine feet, so that, if it be necessary and 
pleasing to Thee, Thou mayest sacrifice me. O Lord, I surrender unto Thee 
all my pleasures and longings, both human and spiritual. And from this day 
forward I desire nothing but to suffer - and to suffer whatever Thou wishest. 
With all my soul I ask only one thing of Thee for myself: deprive me of 
life rather than that I be unfaithful to Thee or voluntarily offend Thee.

V. Grant that I may love Thee, Lord, for those who hate Thee! Grant me a 
perfect understanding of Thy divinity, with all its attributes and charming 
delights, for those who do not know thee!

Grant that I may carry Thy Most Holy Cross, for those who despise it and 
seek only worldly pleasures!

Grant that I may belong to Thee alone, for those who put their delights or 
human affections and conveniences in place of Thee!

In a word, from this very instant, may nothing be found in me except what 
belongs entirely to Thee. O God of my soul, I am all Thine! Do Thou accept 
me, I implore Thee!

VI. On the other hand, what shall I ask of Thee, O bountiful God? I feel I 
have no right to ask Thee for even the least grace. Nevertheless, I am 
consoled in remembering that the Infinite Merits of the Sacred Humanity of 
my Lord Jesus Christ can obtain all things. For Thou hast promised: "If you 
ask the Father anything in My name, He will give it to you." (Jn. 16:23)

Enveloped, therefore, in the resplendent veil of the merits of Our Lord Jesus 
Christ, I venture to entreat Thee, O Thou Omnipotent Majesty, above all, 
for ……………………, my country, the blessing of Our Blessed Mother, 
Holy Mary* ………………… May this little corner of the world become the "Land of Mary."

*Invoke the title of Our Lady as Patroness of your country, e.g., in the 
United States, "in Her Immaculate Conception"; in Ireland, "of Knock"; in England, 
"of Walsingham"; in Canada, "of the Cape"; in Australia, "Help of Christians."

Behold our lamentable situation in these moments of trial. Assist and comfort 
our souls that we may never abandon Thy ranks. Grant, dear Lord, that soon the 
cockle may be separated from the wheat, so that it may no longer corrupt the 
good seed. (Matt. 13:30)

O my God, convert heretics and sinners. Sanctify Christians and grant 
perseverance to the just. Give us saintly priests! May Thy Holy Church triumph 
throughout the world! And may the Most Sacred Emblem of Thy Holy Cross shine 
forth resplendently in every clime!

Behold, O Jesus, in synthesis, the object of my self-offering.

I give Thee thanks and thereby honor Thee for the virtue that inspires me. 
For I am sure that, without Thee, I would not feel inspired to perform any 
good act whatever. Hence, at the sight of Thy mercies towards such an unworthy 
creature as I am, I implore on my own behalf; the pardon of my sins and that I 
may not be deprived of loving Thee forever. Amen.

Explanation of the Offering

Part I - The Soul Presents Itself
before the Divine Trinity

The first part of this prayer is imploratory, addressed to each one of the Three 
Divine Persons.

To the Father, in the first place, the soul, calling Him from the abyss of its 
nothingness, considering itself in all its misery before that Divine Majesty 
that exists eternally, declares itself to be nothing more than a "vile worm" 
that does not merit the attention of that Divine Majesty but, on contemplating, 
through grace, the laudable desire of offering itself in union with His "beloved 
Son, in Whom He is well pleased" (Mk. 1:11) as a victim to His Justice, it dares 
to prostrate itself before His Sovereign Presence, and say to Him: "Permit this 
vile worm of the earth to call upon thee, in witnessing the Offering of its soul." 
Here filial confidence predominates.

Then the soul addresses the Second Divine Person, the Word Incarnate, with Whom 
it wishes to identify itself through the sharing of His Victimhood, and that is 
why, on addressing Him, a most intimate trust and special love prevails in its 
expression, for it says to Him: "Most Beloved Jesus." And since the incentive 
that Jesus awakens in it is the Redemption, in which the soul wishes to 
co-participate, it calls Him: "Redeemer" of my soul, "Who art our Mediator 
between Heaven and earth, from the beginning and forever and ever, Who art 
always crucified (in the Eucharist) for love of us."

Here the soul considers Jesus as He dwells among the children of men: real 
and truly present, living! although hidden, in the Eucharist. A GOD MADE MAN, 
and that is why its confidence is fraternal and it says: "disdain not Thy 
miserable brother who now traverses the rugged pathways of the world."
As if it were to say: O, You, Who have made yourself like me, so that I might 
not restrain myself from approaching You, You Who were man without ceasing to 
be God, come, You Who lived on the earth as I live, come and together, let us 
go before the Throne of the Divinity, to merit to be heard, since without You, 
nothing would induce me to do so. Come! And place Yourself before me, as you 
were "the firstborn of every creature," according to the expression of the 
Apostle (Col. 1:15-18)

And finally, the Third Divine Person, the Holy Ghost, is addressed with ardent 
cries that that Divine Spirit Who proceeds simultaneously from the Father and 
the Son, may come to confirm in it the grace that inspires it, and thus fill 
it with its most soothing unction. And that is why, on addressing this Divine 
Person, the soul says: "Come into my heart so that, united with Thee, we may 
present ourselves before the Divine Justice of Thine own Being."

And, to confess its faith in a single God, the soul concludes: "O Most Blessed 
Trinity, do not cast me away from Thy presence."

Here again the soul feels itself possessed of that reverence that is due the 
Divine Essence, before which it must prostrate itself with humility.


Part II - The Soul Desires to Save Souls

In the next part of the prayer, the soul considers itself now before the Divine 
Presence and begins to make a formal disclosure of the subject it has broached 
to solicit of God His sovereign attention.

"O God of my soul," it says, "an ardent and ineffable desire inspires me to 
serve Thee in order to glorify Thee."

It speaks here of an "ardent" and "ineffable" desire to serve God. It will not 
be speaking truthfully if it is not fully possessed of that ardent desire, which 
is interpreted as an unconditional disposition that He may occupy it in 
whatsoever He wishes.

When a person puts himself at the service of another, with a desire free of 
all self-consideration, and sincerely, without any objective other than to 
give him pleasure and to be useful to him, what will it matter to him or why 
would he question if his master occupies him in this or in that? This 
disposition implies that "ardent desire" of which the soul speaks here, that 
consumes it with zeal for His glory.

It would like to run down all the paths in order to recover all the interests 
of God in all the states of life: to be an apostle, to be a martyr, to be more, 
"but what can so indigent a creature as I accomplish?"

Thus it concludes by recognizing its impotence, and thus comes to offer itself 
to God, so that He may use it in whatever He wants most, certain that thus the 
path will not be wrong, because God will fulfill in it all His designs. That 
is why it adds: "My heart is deeply pierced by the sad spectacle of the world. 
I grieve to see it so oppressed and heavily weighed down under the burden of 
temptations - temptations to which it yields only to become a victim of the 
devil. O Lord God, Thou Who searchest the hearts of all creatures, Thou knowest 
my ardent desire to assist my brethren."

The sentiments the soul expresses here are identical to those that made King 
David say: "A fainting hath taken hold of me; because of the wicked that forsake 
thy Law." (Ps. 118:53)

Behold the spirit of every victim soul faithfully depicted: zeal for the glory 
of God and compassion for souls. For the soul will not be truly a victim if it 
does not feel within itself the charity of Christ, Whose sentiments are affected 
by the wounds of sinful and fallen humanity. The victim soul is neither ashamed 
at, nor murmurs about, the miseries of the world, rather referring to sinners, 
it calls them "brethren" and accuses itself, like them, of being "miserable." 
Thus it says, "What can so indigent a creature as I accomplish?"

Here it seems that the soul grieves dejectedly for its impotence; but, behold, 
it has discovered the effective means of supplying for its own littleness, 
and lifting itself from its nothingness, animated by the generous impulse 
that inspires it to take to flight to unite itself with its powerful Master, 
which, according to the allegorical expression of the Psalmist, "sendest forth 
springs in the vales; between the midst of the hills the waters shall pass." 
(Ps. 103:10) And similarly St. Paul says: "I can do all things in Him Who 
strengthens me." (Phil. 4:13) And, as though persuaded by that expression 
of the Psalmist, "Through God we shall do mightily," (Ps. 54:14) the soul 
immediately says, "I know not what to do except to have recourse to the 
inexhaustible Fount of all Good, Who can do whatever He wills. Thou, O 
divine Jesus, art the Healing Fountain of Regeneration; Thou art the Source 
of Infinite Treasures of Love and Pardon which can never be exhausted."
Well then, on the soul's having recourse to Christ, calling Him the 
inexhaustible fountain of all good, it alludes not only to the power of 
God, but to His love. That is why it says that He is the source of those 
"treasures" of love and pardon, because by demanding pardon, by demanding 
mercy, it comes to serve Justice. It wants to obtain those treasures in 
exchange for offering itself to expiate for the sins of its brothers.
It asks first for pardon because it is persuaded that sin is the obstacle 
that hinders grace from falling on souls and enriching the virtues that 
must sanctify them. It knows that in Jesus is the "Fountain of Life." 
(Ps. 35:10) It knows that "the Lord is sweet and righteous: therefore He 
will give a law to sinners in the way." (Ps. 24:8)

That is why it has recourse to Him, to associate itself with what He can 
do, as much as He wants, and it wants Him to grant what it asks for its 
brothers. And thus, what it cannot do, He will supply infinitely because, 
"the Lord hath heard the desire of the poor." (Ps. 9:17)

To oblige Christ more lovingly so that He will receive it with all the 
burden of its necessities, the soul says to Him, "I, therefore, have 
recourse to Thee, while reminding Thee of those consoling words which 
Thou didst utter: Come to Me, all you that labor and are burdened, and 
I will refresh you.'" (Mt. 11:28)


Part III - The Soul Grieves for Sin
and Begs to Suffer for It

Then it confronts Him, as having recourse to Him, bearing (as a victim 
who implores pardon of His Justice) all the sins of the world. "Do you 
see me, most sweet Jesus, here in Thy presence, laden with the exceeding 
weight of all the sins of all my brethren. These are the sins with which 
they offend Thy Divine Justice. Accept them as though they were mine; 
and chastise me in their stead. Yes! I beseech Thee, let me bear their 
punishment, provided that Thou forgive and bless my brethren."

Let us look carefully now at this part of the prayer, to measure the 
intensity of its words: what the soul offers and what it asks of its 
just and merciful God.

It asks pardon of the Divine Justice and not of the Merciful God because 
that Justice of its God will be manifest precisely in His exercising 
mercy with it, considering that God Himself has promised not to deny 
His grace and His pardon to whomever, repenting, implores Him, sincerely 
detesting the sin, does penance, cleansing that sin with his tears and
with the sorrow of his soul. Thus it is like that petition to Mercy and 
to Divine Justice in Sacred Scripture: "Hear Thou my voice, O Lord, 
according to Thy mercy: and revive me according to Thy judgment." (Ps. 118:149)
And thus the victim soul is inspired to make its offering by nothing other 
than the profound sorrow of seeing the Justice of its God offended, and 
seeing its brothers stained by guilt, and that is why it is certain of 
obtaining that mercy and pardon from the Divine Justice. As the Psalm 
says: "Hear, O Lord, my justice: attend to my supplication. Give ear unto 
my prayer, which proceedeth not from deceitful lips." (Ps. 16:1) That is, 
it proceeds from my sincerely contrite heart, justified before You. That 
is why the soul concludes: "Behold! In the very depths of my soul I feel 
that sincere repentance that atones to Thee and effaces sin."

Even more, on crying like this, the soul wants to implore clemency from 
God for itself in its role as victim: because on asking that all the sins 
of the world be punished in it, it thinks that that punishment could be 
in the form of rejection. And that is why it makes such a strenuous effort 
in the sincere sorrow that it feels on seeing Divine Justice offended.
The soul must then pronounce these words, considering all their weight and 
magnitude: it has made itself the bondsman of all the sins of all its 
brothers. The extent of this bond that the victim soul takes upon itself 
is unlimited; it is not characterized by a portion of souls nor by one or 
several types of sins, but clearly binds itself to take upon itself all 
the sins of its brothers.

Thus the refinement of the charity with which God animates it begins to 
manifest itself. And then it bursts forth in the principal part of its 
offering when it says: "O my God, through the blessed hands of Mary 
Immaculate of Perpetual Help, I offer myself to Thee to suffer the 
penalty of these sins. Deign to accept me as Thy humble and 
insignificant victim."

Well then: the soul is offered through the hands of Mary because Jesus, 
its Model, the Victim par excellence, did so; in such a manner that on 
offering itself, it will do it by uniting itself to the Victim, the Word 
Incarnate in Mary.

In regard to the invocation of the Blessed Virgin that is used here, it is 
in consideration of the maternal designation, by the figure of speech that 
it encompasses and in consideration of the origin of that same invocation, 
titles of perpetual promise that the Blessed Mother Herself gave to the 
image of this invocation, as a blessing to mankind. (The story of the image 
of Our Lady of Perpetual Help, painted by the Evangelist St. Luke, in the 
life of the Blessed Mother, refers to how, on the Saint's presenting to Her 
the image he would paint, smiling gratefully, She said: "Let this image bear 
My perpetual help," and She blessed it.)

Thus the victim of Divine Justice takes the Virgin Mary, under this most 
sweet invocation, as Patroness of its victimhood, in order to lovingly 
oblige Her to constantly dispense the maternal help that She Herself 
has promised.

On the soul's offering itself as a victim, it does so imploring God that 
He deign to accept it; because, although its attitude implies a presentation 
made to God, nevertheless, it is necessary to implore that Sovereign Majesty 
to grant it the grace of accepting it, since the soul must never forget, 
neither when it gives nor when it asks, that it can merit nothing in the 
Divine eyes. That is why it adds to the words of its donation, the confession 
of its littleness and says: "Regard not my great misery, but the ardent 
desires, which Thou Thyself art inspiring within me."

And, it insists, begging to be accepted: "Do not disdain my supplication."
Next, the victim soul, considering that in order that its offering become a 
tangible reality and its victimhood be fruitful, it is necessary that this 
acceptance that God makes of it be manifest in exterior events related to 
its life from now on, and convinced that only suffering and the cross and 
sacrifice will be the means of realizing its ideal, it insists on imploring 
God that He deign to give it that reparatory cross, the cross of expiation: 
"Therefore, my most sweet Jesus, if this inspiration is from thee, and if 
Thou dost accept me, withhold not Thy hand. Do with me whatever pleases 
Thee, provided that Thou givest me Thine own Divine strength. Thus I will 
be enabled to suffer meritoriously, that my least efforts may be fruitful, 
with Thy help."

Thus, together with the cross, the soul asks for the strength to know how 
to bear the weight of its victimhood worthily. Because, it does not offer 
itself trusting in its own strength, which would be foolishness, rashness 
and vain presumption. But, without forgetting its nothingness and its 
misery, and keeping in mind that "the Lord will give goodness: and our 
earth shall yield her fruit," (Ps. 84:13) it does so through that which 
neither lessens its desires nor its resolution of delivering itself to be 
immolated. Its delivering up of itself is such that it has said to God: 
"He may do with it what He will." Here the soul assumes that, from now on, 
its mission must be to suffer and to sacrifice itself, that is: its vocation 
will be suffering.

This is the logical consequence of its offering, since only suffering and 
sacrifice rescue and save souls. That is why it has said that it offers 
itself to suffer the punishment due for the sins of the world.
And since it has offered itself as a victim, this cannot be conceived 
of without sacrifice, complete sacrifice.

Let us look more closely at this to understand the obligations of a victim 
soul to Divine Justice.

It must consist not only in the disposition of the soul to receive the 
crosses that the Lord deigns to send it, but in effectively making its 
life consist of what is the most important role of the victim: TO SUFFER 
ALWAYS. To suffer in its body, to suffer in its soul. In the first, by 
sacrificing its senses, and in the second, by helping Jesus to cry and 
to lament for the crimes with which the world has lacerated His Divine 
Victim Heart, which the soul must intensify by means of meditation on 
the Mystical Passion of Jesus in the Blessed Sacrament, the Passion that 
the Word Incarnate suffers secretly in His Heart and waits to be consoled 
by that legion of these souls consecrated to Him, offering themselves in 
atonement to Divine Justice, like Him and with Him.

If the victim soul neglects this interior life of sharing in the Mystical 
Passion of Jesus, surely it will not be able to identify with its Model, 
and thus its work will be fruitless in the rescue of souls, because its 
immolation will be incomplete, its virtue weak and its zeal meager. 
"Its souls" will be immobile, waiting in vain for it to attain for them 
the fire of His divine Love. Jesus, far from being alleviated of the weight 
of His Cross, will take upon Himself even more with the weight of its 
infidelity or its mediocrity, and Divine Justice will perhaps be more 
grievously offended.

But no: let the victim soul look beyond this and see that, on making this 
offering to God, its action must be constant and universal. From today on, 
it is a bondsman before Justice and it will have to answer for: 
a blasphemer with blasphemers; an impure person with the impure; 
a heretic with heretics. It will certainly be a repentant blasphemer, 
an impure person who loves purity, a heretic who renders veneration 
to the faith, who cries, who begs pardon. But, it is fitting that, for 
each type of sin, it know how to offer the proper expiation. This will 
be to put to work what St. Paul says to the Galatians: "Bear ye one 
another's burdens; and so you shall fulfill the law of Christ." (Gal. 6:2) 
Thus the victim soul lives, as the same Apostle says elsewhere: "Who is weak 
and I am not weak? Who is scandalized and I am not on fire?" (2 Cor. 11:29)
What sin will it see in the world that the victim soul need not answer for 
before Justice? Besides, "its souls" are not a fixed number, so that, after 
a certain period of time during which it could rescue them, it can rest from 
its mission, but rather, like Jesus, it must nail itself to its cross always 
until there is no other sin left on earth.

Faithful and constant it must be in its labor, like Jesus, Who, similar to 
His Heavenly Father, of Whom He says: "My Father worketh until now." (Jn. 5:17)
As also the Apostle says: "And in doing good, let us not fail. For in due time 
we shall reap, not failing. Therefore, whilst we have time, let us work good 
to all men." (Gal. 6:9-10) Because he says in another place that: "He who 
soweth sparingly, shall also reap sparingly." (2 Cor. 9:6)

"And he who soweth in blessings, shall also reap blessings." (Ibid.) In such a 
way that the victim soul should fulfill his labor of immolation as a resolution 
of its heart, not with sadness or as if by force, because "God loveth a cheerful 
giver." (Ibid. 7) And the Apostle says that for those who are faithful in 
attaining the end, (Phil. 3:14) "God is able to make all grace abound in you." 
(2 Cor. 9:8)

Part IV - The Soul Submits Itself
to the Divine Will

The fourth part of this consecration comprises the total surrender 
of everything the soul possesses.

In the first place, it says: "From this very moment, I surrender 
my will completely to Thine."

Does the soul know what it is to deliver its will to God? 
Oh, sorrow! How many errors there are on this point, and how 
often, even among souls consecrated exclusively to the service 
of God. It is the most sorrowful, the most costly, the most 
difficult thing for a human creature; but the best thing we 
can give to God.

When a man has acquired the secret knowledge of knowing how to 
deprive himself of his own will, to give it up to His God, 
he has given Him everything and has made a precious gift to 
Him that He values more than all other great human works, 
more than all of Heaven and earth.

God longs for nothing from us more than our making a gift to 
Him of our will. "Men are free agents," an author has aptly 
said, and the cause of God's joy is precisely because on 
receiving the gift of the human will, God receives and 
possesses His own creature completely, and is certain of it. 
That is: of acquiring it for Heaven. Because then He can work 
in it freely, disposing of everything with that perfect wisdom 
of which the Psalmist sings: "Great are the works of the Lord: 
sought out according to all His wills." (Ps. 110:2) Thus, He 
will work in that most fortunate soul not only to sanctify it, 
but even to satisfy in it, superabundantly, the holy ideals 
that He makes it conceive; or, to say it another way: so the 
soul may now have no problem to solve in seeking the means to 
save other souls, in order to serve and give glory to God. 
Thus King David confirms it when he says: "Commit thy way 
to the Lord, and trust in Him, and He will do it. Delight 
in the Lord, and He will give thee the requests of thy heart." 
(Ps. 36:4-5)

The Apostle said: "It is the will of God that all men be 
saved," (1 Tim. 2:4) in agreement with what Jesus said, according 
to St. John (Jn. 6:39) so that, when the soul knows how to subject 
its own will to that of God, that is when He truly receives the 
glory that He merits; that is, in a word, when He realizes fully 
His redemptive work in that soul.

This quality is the one for which the victim soul must exert 
itself most in practice, until uniting itself with Jesus, Who 
does nothing else, from His Incarnation until the present 
continuation of His mystical life in the Eucharist, but 
"the will of His Heavenly Father."

In the Old Testament it was written, in a prophecy concerning 
Jesus, that one of the characteristics by which He is known is 
this: "Behold I come. In the head of the book it is written of 
Me that I should do Thy will. O My God, I have desired it and 
Thy Law in the midst of My heart." (Ps. 39:8-9)

Our Lord Jesus Christ gave testimony of this with His life and 
His words, even to the point of saying: "My meat is to do the 
will of Him that sent Me." (Jn. 4:34)

He valued the practice of this virtue so highly that, 
implicitly and explicitly, He made it contain in itself 
all sanctity, all blessedness, for His own doctrine 
comprised nothing more than the synthesis and sum of 
the Will of His Heavenly Father. He calls those that 
know how to fulfill the Divine Will to be as His Mother 
and His brethren (Mt. 12:49-50) by which He indicates 
how much they please His Heart.

Convinced of this luminous truth, the victim soul 
hastens to give up its human will to God, in order 
to place it under the sure guidance of His Divine Will. 
And from then on, it must exert itself to learn and to 
practice this divine science, which God will surely 
show it, in the measure in which it opens channels 
to grace, to inspirations, to love. And let it be 
faithful in its surrender and submission, until it 
succeeds in emptying itself to such a degree of every 
trace of human desire that its will is united with that 
of its God, so that it is an echo of that Divine Will.
Such must be the condition of a victim in regard to 
the submission of its will, that in its spiritual 
life as well as in its exterior life, it must have 
no other desire than that God dispose of it as He will.
To such an extent that, if God should arrange in its 
surroundings an environment that impedes it from 
carrying out its life in conformance with its sentiments 
of piety, it accepts it with generous resignation and 
suffers it with love.

For the Psalmist, speaking of the better and more 
pleasing sacrifice for God, says, putting these 
verses in the mouth of the Lord: "I will not 
reprove thee for thy sacrifices; and thy burnt 
offerings are always in my sight. I will not take 
calves out of thy house: nor he goats out of thy 
flocks. For all the beasts of the woods are mine: 
the cattle on the hills and the oxen. I know all 
the fowls of the air: and with me is the beauty 
of the field. If I should be hungry, I would not 
tell thee: for the world is mine, and the fullness 
thereof. Shall I eat the flesh of bullocks? Or 
drink the blood of goats? Offer to God the sacrifice 
of praise: and pay thy vows to the Most High. The 
sacrifice of praise shall glorify me: and there is 
the way by which I will shew him the salvation of 
God." (Ps. 49:8-14, 23)

Beautiful in its truth and profound in divine knowledge 
is this quotation from the Psalter that seems to have 
been written for no other purpose than to provide an 
exact norm for the victim soul in regard to the 
principal condition necessary to please God in its 
offering. "The sacrifice that God wants offered to Him 
before all others, and without which He rejects the 
other sacrifices, is the one that is accompanied by 
the interior dispositions of adoration, gratitude, 
love and patience, that victims manifest exteriorly." 
(Note from the Psalter) And this sacrifice comprises, 
precisely, the giving up and submission of the human 
will to the Divine Will. It is for this that, in its 
prayer of Offering to Justice, the victim soul 
immediately adds: "And my desires are placed at Thy 
Divine Feet so that, if it be necessary and pleasing 
to Thee, Thou mayest sacrifice me."

The soul assumes here, not only its natural desires, 
but even its supernatural ones, that God Himself 
with His grace would plant in it, for no other 
reason than that it suffer interior spurnings and 
convert them into an instrument of intimate, secret 
and holy martyrdom.

Because the victim soul must go in search of 
everything that is transcendent to the cross, 
sacrifice, immolation, it being enough for the 
soul to satisfy thus only the Divine Will. The 
victim soul recalls the perfect submission of 
Abraham before the divine command: God asked 
him if he would sacrifice his son and he is 
ready to carry out the command from Heaven. 
But God did not want this human sacrifice, 
except to try His servant. He orders him to 
stop the execution and Abraham, without 
becoming perturbed, submits himself again 
to what the will of his Lord disposes.
In exactly that way, like Abraham the father 
and Isaac the son in this passage from Sacred 
Scripture, the victim soul must be ready to set 
aside its human will before that of its God and 
Lord, whether it be in accord with, or contrary 
to, its own desires and pleasures. And thus it 
continues in its prayer: "I surrender unto thee 
all my pleasures and longings, both human and 
spiritual. And from this day forward I desire 
nothing but to suffer and to suffer whatever 
Thou wishest." Behold the essence of sanctity. 
But the soul takes note that, on proposing what 
it has just made known, it is obliged to "suffer always."
Thus, in all its voluntary works, it will "suffer always" 
as a norm that it must strive for, and that must be as 
the very air it breathes.

And, in respect to its just having given up "all its 
spiritual pleasures," it must be prepared to taste, 
if it pleases God to give it to drink of, the chalice 
of interior abandonment, without wondering why, in 
this bitter path of the spirit, it comes to experience 
such terrible things as infernal darkness. But let the 
souls of this victimhood remember that Jesus was overcome 
in this difficult trial of sorrow until sweating blood 
in Gethsemane and to the point of exclaiming on the 
Cross: "My God, why hast Thou forsaken Me?" (Mk. 15:34)
So that the victim soul attain his identification with 
the Victim, Christ, perhaps it must exclaim with Him: 
"My soul is sorrowful unto death." (Mk. 14:34)

But when the soul has put itself totally in the hands 
of God, what do these accidental things on its path 
matter when it knows that its goal is the fulfillment 
of its objectives? Because everything the victim soul 
sacrifices on the altar of its love for the glory of 
God and the rescue of souls, it will reap the benefit 
one hundredfold since it has established a loving law 
of reciprocal compensation with Divine Justice: it will 
suffer, so other souls may enjoy and experience the gifts 
it sacrifices, as Christ died to give us life and 
"life more abundantly." (Jn. 10:10) And St. Paul says that 
Our Lord Jesus Christ made Himself poor so we would be rich 
through His poverty. (2 Cor. 8:9) And so we might be 
made the justice of God in Him, He became "sin" for us. 
(2 Cor. 5:21)

On the other hand, nothing must frighten the soul nor 
detain it in its generous offering, because it is written: 
"The Lord is nigh unto them that are of a contrite heart: 
and He will save the humble of spirit. Many are the 
afflictions of the just: but out of them all will the 
Lord deliver them." (Ps. 33:19-20) By which it is understood 
that, even in the most grievous abandonment and under the 
lashes of temptation in which a victim soul finds itself 
by divine permission in fulfillment of its victimhood, 
He will be faithful in rescuing it, without damage to 
its conscience. Because Sacred Scripture says elsewhere 
that, when the just man shall fall (this, apparently is 
what disturbs souls in the depths of abandonment) he 
shall not be bruised (that is, he will not suffer the 
damage of sin) because the Lord putteth His hand under 
him. (Ps. 36:24)

But how will the soul know if, in those vigorous 
struggles of temptation and abandonment, it was 
without damage to its conscience? St John gives 
the most certain guide when he says: "Dearly 
beloved, if our heart do not reprehend us, we 
have confidence towards God." (1 Jn. 3:21) 
Besides, when the temptation comes through God's 
permission, without the soul's seeking it, without 
the soul's failure, but so that the Lord might 
purify it in the battle, then the Apostle says: 
"God is faithful, Who will not suffer you to be 
tempted above that which you are able: but will 
make also with temptation issue, that you may be 
able to bear it." (1 Cor. 10:13) Which the Apostle 
St. James confirms when he writes: "Blessed is the 
man that endureth temptation; for when he hath been 
proved, he shall receive the crown of life, which 
God hath promised to them that love him." (James 1:12)
Thus, all these holy and most truthful observations 
are made so the victim soul might not vacillate in 
willingly dispossessing itself, before Justice, 
even of the spiritual gifts of charisms and sensible 
graces; because now the victim must seek nothing but: 
"the Kingdom of God and Its Justice." That is, that 
God may be served and Justice given satisfaction, 
and the rest, for the soul, is secondary, even in 
regard to its spiritual gifts, not because it attaches 
little importance to them, but rather from a feeling 
of holy abandonment, and because it knows that, being 
in good standing with God, all the rest will be given 
it, as He Himself promises: in addition. And thus it 
concludes its prayer: "With all my soul I ask only one 
thing of Thee for myself: deprive me of life rather 
than that I be unfaithful to Thee, or voluntarily offend Thee."
These last words of the fourth part of the offering are not 
an explicit surrender, but rather a petition. Nevertheless, 
in an implicit manner a new proposition is included, a 
promise and, even better, a promise "not to sin again 
voluntarily." Because, what could be said for a victim 
to Divine Justice that offends the Heart of Christ, 
which is precisely what it must console for the offenses 
of the world - and which offends Justice when it has 
resolved to atone to It?

But is it possible, considering the human and fallible 
condition, to make such a promise to God? Certainly a 
formal promise would not be a rational thing: that is 
why the soul, on making this resolution links with it 
its supplication, its plea to God. Because it knows that 
only from Him will it have the strength not to sin again. 
That is why it asks of Him that inestimable gift, even 
permitting Him to take away its life rather than permitting 
it to be able to yield to temptation.

This, then, is the fulfillment of its total surrender to 
God, beseeching Him, it subjects its free will fully and, 
on its part, this will imply in itself the fulfillment of 
the commandments and the counsels of perfection. As St. Paul 
said to the early Christians: "Let not mortal sin be mentioned 
among you." (Eph. 5:3)

Thus, it is not an innovation for the victim soul to assume 
this cleanliness of conscience, especially since a condition 
is that the victim be pure and innocent which, if it uses the 
means and prays, it will succeed in keeping itself pure in the 
presence of God and, "I shall be spotless with Him, I shall be 
delivered from temptation; and through my God I shall go over 
a wall." (Ps. 17:24, 30) Walls that are possible in the eyes 
of God, but impossible in the eyes of men. "For all things 
are possible with God." (Mk. 10:27; Lk. 18:27)

And if He has promised that "everyone that asketh, receiveth," 
(Lk. 11:10) how can the soul not receive the grace of not 
sinning, if it asks for it with all its heart as the only 
treasure, for which it will sacrifice all others? Let the 
victim soul have faith that, in the measure in which it is 
generous and faithful in its mission of victimhood, and thus 
is united to Him, the Lord will free it from ever falling 
into sin.

This must not be understood erroneously, but as corroborated 
by divine words. Jesus says: "If you abide in Me, and My 
words (that is, My doctrine) abide in you, you shall ask 
whatever you will and it shall be done unto you. In this 
is My Father glorified; that you bring forth much fruit." 
(Jn. 15:7-8)

And whoever remains united to Christ, St. John says: 
"He that keepeth His commandments, abideth in Him and He 
in him." (1 Jn. 3:24) And he that is united to Christ, 
the same Apostle says elsewhere, "sinneth not." (1 Jn. 3:6)
To make these words of Sacred Scripture a reality, then, 
is what is implied by the promise the victim makes. Thus 
it asks the grace to know how to fulfill it.


Part V - The Soul Begs from God
the Means to Love Him Perfectly

The soul now enters into a kind of tender and 
loving intimacy with God and commences by saying 
to Him: "Grant that I may love Thee, Lord, for 
those who hate Thee." Let the soul note that 
these words include a humble petition. It has 
not said: "I will love Thee," because it knows 
that to love God is a divine work and not a human 
one. That is why it addresses God Himself, Who is 
all love, to implore Him to inflame it in that 
divine love. For it wants to love God so much, as 
much as others do not love Him. And, on saying 
that it wants to love Him for those who hate Him, 
it extends its intention even to the infernal 
caverns where the devils and the reprobate hate 
God infinitely, eternally. For the victim soul 
longs to love God sufficiently to compensate with 
its love that hate they have toward Him in Hell 
and similarly to compensate for the hate of the 
enemies of the Church here on earth.

The victim soul must pronounce these words 
possessed of the just sentiment that they encompass 
and convert them into a true act of reparatory love 
so that it may satisfy the immense desire that God 
has to be loved. So that its act of love may be 
pleasing to God, it must be humble, imploring the 
same grace of knowing how to love Him as much as 
He desires.

Well then: let the victim to Divine Justice 
understand that its love for God must exclude 
all fear. Because, as St. John says, "He that 
feareth is not perfected in charity, for charity 
casteth out fear." (1 Jn. 4:8) So that it must 
make as a condition of its perfect love of God, 
the loss of all human and servile fear, which 
must be replaced in it by complete confidence, 
as regards the Mercy as well as the Justice of 
its God, in order to deliver itself to His action 
without any fear, but rather it will love His 
Mercy as His Justice and with humility it will 
recognize in all His divine attributes that its 
God is worthy of being loved.

Similarly, and with analogous conditions of 
humility, it next says: "Grant me a perfect 
understanding of Thy divinity, with all its 
attributes and charming delights; for those 
who do not know Thee."

On the soul's asking God for a perfect knowledge 
of what He is, it does so persuaded that this 
knowledge of God will cause its heart to love Him 
more, as the divine love simultaneously gives 
light to the soul to know God.

Jesus said: "He that loveth Me, I will manifest 
Myself to him." (Jn. 14:21) What the soul asks 
for and longs for, then, is to be filled with 
God, Who is light and love. It wants to receive 
within itself that indefectible light that the 
world did not want to receive. (Jn. 1:5)
It wants to requite that love that the world 
has not known how to appreciate nor to comprehend.
To love and to know God!

How much that expression encompasses! But, without 
digressing to other considerations other than the 
intention the soul has here, it is fitting to stop 
a moment to consider the following: those who do 
not love God are precisely those who do not know 
Him. As much as the soul is bathed in His divine 
light, so much the more is the Highest Good loved.
From that one can conclude that only in Heaven is 
God loved with perfect love, because only there, 
with that light of glory, is the knowledge of that 
infinite and divine Majesty attained.
That is why the victim soul obtains this double gift 
of God, so that, as much as is possible here below, 
it can unite itself by means of charity and light to 
its God and glorify Him.

But the soul has considered that the most lamentable 
creature in wayward humanity is the one who closes 
his heart to the love of the cross, so that he lives 
so cold in love and in darkness, without knowing God. 
Because, as it is written, that wide is the gate and 
broad the way that leadeth to destruction, but narrow 
is the gate and straight the way that leadeth to God. 
(Mt. 7:13-14)

Because St. John says, "No man hath seen God at any 
time," (Jn. 1:18) and Jesus confirms it saying: No 
one knoweth Who the Father is, but the Son, and to 
whom the Son will reveal Him. (Lk. 10:22)
And how will we know the Father, if we do not pursue 
the Son? And how will we pursue the Son, if we despise 
the path? He Himself has said to us: "And whosoever 
doth not carry his cross and come after Me, cannot 
be My disciple." (Lk. 14:27)

For, has it not been on the Cross where Jesus has 
manifested the love of the Father to the world? 
St. John says: "In this we have known the charity 
of God, because He hath laid down His life for us." 
(1 Jn. 3:16)

The Cross, then, and only the Cross, must be the 
coveted treasure of the victim soul because it knows 
that, through the Cross it goes to the Kingdom, as 
Kempis says. Only through the Cross will we find 
the Son and unite ourselves to the Son of God. And 
only finding Him, will He show the Father to us. And 
only knowing Him, will we be able to love Him, and 
only loving Him, will we be able to know Him.
That is why in this prayer of its offering, the 
victim soul asks, saying: "Grant that I may carry 
Thy Most Holy Cross for those who despise it and 
seek only worldly pleasures."

Thus the victim will be able to say: let others 
seek what they will and glory in their ephemeral 
prosperity; I do not glory save in the cross of 
Our Lord Jesus Christ. (Gal. 6:14)

Well then, on asking for the Cross from Jesus, 
let the victim to Divine Justice keep in mind that 
it is asking for a multitude of crosses, since the 
Cross of Jesus is formed of all the crosses of the 
world, because he took upon Himself the weight of 
our crosses. That is why St. John says of Jesus: 
"He is the propitiation for our sins; and not for 
ours only, but also for those of the whole world." 
(1 Jn. 2:2)

Thus the victim soul, if its victimhood is to be 
reparatory, must take upon its shoulders the cross 
that Jesus carried, must unite itself with Him on 
the same wood of expiation.

Here is where the victim soul must put its "most 
important role" into practice, sacrificing itself 
in everything the world enjoys; to do, that is, 
everything contrary to the world because, as St. 
John says: "For all that is in the world, is the 
concupiscence of the flesh." (1 Jn. 2:16) And he 
exhorts us in this manner: "Love not the world, 
nor the things which are in the world. If any man 
love the world, the charity of the Father is not 
in him." (Ibid. 15)

And thus the vigilance that the soul has over 
itself must be terribly strict so that its works 
are not contaminated by the deadly virus of the world. 
This vigilance will involve it in a continuous 
renunciation, a constant crucifixion, so that its 
cross may truly be the Cross of Jesus.
But there is another aspect of the Cross of Jesus 
which the victim, who must be united to Him, must 
not overlook if it wishes its victimhood to be 
fruitful. That is, being despised and persecuted 
and mocked and even sacrificed by its own, as 
Jesus was, of Whom it was written: "But first 
he must suffer many things and be rejected by 
this generation." (Lk. 17:25)

Thus the victim to Divine Justice must, before 
accepting the Cross, love it and receive it as 
the trophy of its victory. Because, "all that 
will live godly in Christ," say St. Paul, "shall 
suffer persecution." (2 Tim. 3:12)

And finally, after having asked for love, light 
and the Cross, the soul asks and offers the 
following: "Grant that I may belong to Thee alone; 
for those who put their delights or human affections 
and conveniences in place of Thee!"

It seems there is nothing more that can be added 
to make perfect donation to God and also a perfect 
petition that is most pleasing to Him. Because to 
be everything for God alone means: that the creature 
will not seek any other goal in anything, but to 
give itself to God, renouncing everything foreign 
to this supernatural objective.

This is epitomized in that precept of evangelical 
perfection in which Jesus orders the absolute 
renunciation of all creatures and even of 
oneself. (Lk. 14:26)

"If any man come to Me and hate not his father, 
and mother, and wife, and children, and brethren, 
and sisters, yea and his own life also, he cannot 
be My disciple." Note concerning the Holy Gospel: 
the Law of Christ Our Lord does not permit us to 
hate, not even our enemies, much less our parents. 
The meaning of the text is, then, that we must 
keep our will disposed to renounce and do away 
with anything, no matter how near or dear it may 
be to us, if it would impede our following Christ.
The soul, understanding that admonition of Christ: 
"He that loveth father or mother, son or daughter 
more than Me, is not worthy of Me," (Mt. 10:37) 
thus concludes, "In a word, from this very instant, 
may nothing be found in me except what belongs 
entirely to Thee. O God of my soul, I am all 
Thine! Do Thou accept me, I implore Thee!"
On the victim's asking that God accept it, 
receive it, let it be disposed to sacrifice: to be 
destroyed, consumed in complete holocaust. Let it 
consider, then, that the manifestation of that 
acceptance will be under the forms that God 
pleases, with the assurance that He will 
dispose of everything wisely. Apparent adversity 
will come perhaps: illnesses, calamities, 
contradictions, calumnies. Or perhaps God will 
want to consume His victim secretly, with 
martyrdoms of the heart. Be what it will, it 
falls only to the victim, from now on, to make 
of itself a continued "fiat" until death.


Part VI - The Soul Pleads on Behalf
of its Country, Souls, Sinners, Priests

In this sixth and last part of the prayer, in which 
the victim soul has concluded the giving of itself 
and, ready to renew its offering all the days of its 
life assured of the reward of God, it asks for the 
graces and blessings it desire for all the world.
The prayer of petition begins fully here. But the 
first thing it does is to confess itself unworthy of 
soliciting even the least grace. "On the other hand," 
it says, "what shall I ask of Thee, O bountiful God? 
I feel I have no right to ask Thee for even the least grace."
Surely, in spite of the fact that the soul gives 
everything that it is to God and is faithful in its 
promise to death, it must not esteem itself worthy of 
any recompense. The reason is this: it offered itself 
because God has inspired it to do so, God has asked it 
and it is obliged to respond to the call of its Master. 
On doing so, it has not done anything but what it is 
obliged to do. "You have not chosen Me," says Jesus, 
"but I have chosen you." (Jn. 15:16)

Then, as it says elsewhere: "Doth he thank that servant 
for doing the things which he commanded him? I think not. 
So you, also, when you shall have done all these things 
that are commanded you, say: We are unprofitable 
servants; we have done that which we ought to do." 
(Lk. 17:9-10)

And, truthfully, let the soul that has offered itself 
as a victim to Divine Justice stop to consider this 
point of incontrovertible truth: predestination.
Each soul predestined by God will have a debt in its 
obligations inasmuch as it does not respond to the 
divine calling, no matter what its state of life or 
perfection. Thus: let the soul assure itself that, 
if it has offered itself as a victim, it is because 
it was predestined by God for so sublime a mission. 
And, on feeling inspired to offer itself, let it be 
a debtor before God for those precious graces that 
have conspired to make it aware of the divine will, 
and thus it is His Divine Majesty that adds another 
merit to its labor. That is why the soul, convinced 
of this truth, humiliates itself and does not 
recognize itself as having any right to be 
recompensed, for if it has done anything, it is 
because it has been obliged to do so in justice. 
On the other hand, do not forget that the human 
creature can merit nothing of itself. Jesus said, 
"Without Me, you can do nothing." (Jn. 15:5)
But, for that reason, the soul immediately adds: 
"Nevertheless, I am consoled in remembering that 
the Infinite Merits of the Sacred Humanity of my 
Lord, Jesus Christ, can obtain all things. 
'If you ask the Father anything in My Name, He 
will give it to you.' Enveloped, therefore, in 
the resplendent veil of the merits of Our Lord 
Jesus Christ, I venture to entreat Thee, O Thou 
Omnipotent Majesty, for. . .

With great consolation and extraordinary confidence, 
the victim soul will be able to lay claim before 
the throne of God to graces and gifts through the 
merits of Christ. And there are two reasons why it 
can do so: the propitiation of the sufferings that 
Jesus has taken upon Himself for the world, for 
which it is a promise common to all the redeemed; 
and, besides, that other promise of His to His 
chosen ones: "If you abide in Me, you shall ask 
whatever you will, and it shall be done unto 
you." (Jn. 15:7)

And the victim soul will be more closely united 
to Christ to the degree to which it is faithful 
to its victimhood, because St. John says: "In 
this we know that He abideth in us, by the Spirit 
which He hath given us." (1 Jn. 3:24)

Due, then, to that union that is established 
between Christ, Victim and the victim soul, in 
which it shares in His Cross and His Passion, 
and even in His merits, as in His feelings of 
charity and ardent zeal, the soul will be able 
to lay claim to a great deal before the Heavenly 
Father, for Jesus Himself has authorized it with 
these words: "You shall ask in My Name, and I say 
not to you that I will ask the Father for you: 
for the Father Himself loveth you, because you 
have loved Me." (Jn. 16:26-27)

The victim soul, convinced in this matter that 
his petition will find grace before God, because 
it has the right of appropriating to itself the 
merits of Christ through His own condescension, 
for that reason, comes to ask unreservedly, with 
its eyes lifted, without abjectness, since it is 
going to ask while laying claim to infinite merits 
and before an infinite power, too, and it is going 
to ask a God Whose love is infinite and Who is 
pleased to give His gifts.

Thus the soul then says in its prayer: "above all, 
for ………………, my country, etc."

In this petition each one must ask for that nation 
to which it belongs and thus it can add the 
invocation or titles of the Blessed Virgin under 
which its nation is consecrated.

Thus for our Mexican nation, the Blessed Virgin of 
Guadalupe is invoked. And immediately it adds: 
"May this little corner of the world become the 
land of Mary."

Through this it is asked that God Our Lord extend 
the kingdom of the Blessed Virgin, since where She 
reigns, the true Church flourishes; where She reigns, 
all will be in the dominion of Her Most Holy Son 
and the head of the infernal dragon will be crushed, 
since Mary is a "great sign in Heaven." (Apoc. 12:1)
The prayer continues with these words: "Behold our 
lamentable situation in these moments of trial. 
Assist and comfort our souls that we may never 
abandon Thy ranks."

Let one have here the intention of commending the 
latent necessities of the Church, whether in one's 
own nation or another, since in the Church of Christ, 
there is no exception of persons nor races nor 
peoples; rather, it is a single great family and 
a single kingdom, of which He is Father and King. 
That is why He is asked to help and comfort souls 
so, in the midst of the perennial battle that it 
maintains with its sworn enemies that must be 
fought until the end of time, the children of His 
Kingdom may not desert the ranks of the Church. 
On asking: "Grant, dear Lord, that soon the cockle 
may be separated from the wheat, so it may no 
longer corrupt the good seed," the soul must ask 
for the liberation the Church needs from all 
temporal antichristian power that restrains its 
just liberty, exposes its children to contamination 
in doctrine or customs, by the unavoidable mingling 
with the impious.

This petition must be made under the spirit of that 
of the Psalmist: "Deliver my soul from the wicked 
one: thy sword from the enemies of Thy hand. O Lord, 
divide them from the few of the earth in their life." 
(Psalm 16:13-14) "The wickedness of sinners shall be 
brought to naught; and thou shalt direct the just." 
(Psalm 7:9)

There must, however, be another important intention 
in this petition. The soul considers life a perennial 
battle in which man often falls, overthrown forever, 
and God loses some of His glory in the soul of each 
sinner who arrives at the threshold of eternity 
impenitent. It considers, too, that, because of 
the wickedness spread throughout the world, the 
corruption of customs increases, sins and offenses 
against God increase, for which, justly, calamities 
will come to guilty mankind. And, in the light of 
these considerations, it is afflicted, remembering 
the prophetic words of the Gospel concerning the 
last times which must be fulfilled and having in 
mind what Christ Himself charges and promises on 
saying: "And unless those days had been shortened, 
no flesh should be saved: but for the sake of the 
elect those days will be shortened." (Mt. 24:22) 
That is why the victim soul asks here in a special 
way that the Lord deign to make the day come soon 
on which the "wheat may be gathered into His barns." 
(Mt. 13:30)

This the victim to Divine Justice must always and 
constantly ask, also for another reason: because 
it is obliged to augment and exalt that Holy 
Justice which must be to it like the key to all 
the other divine attributes. "I will give glory 
to the Lord according to His justice: and will 
sing to the name of the Lord Most High." 
(Ps. 7:18) And, as the full exaltation of the 
Justice of God will be on the last day of time, 
when the glorification of the just and the 
punishment of the wicked will be consummated, 
the victim soul must sigh for that splendorous 
day and that resplendent glory of its God. 
For, on that day, the power of the evil one 
and all sin and injustice will be forever 
erased from the earth; because "the wicked 
shall not rise again in judgment: nor sinners 
in the council of the just." (Ps. 1:5)
"But let them be glad that hope in thee: they 
shall rejoice forever." (Ps. 5:12) "Because 
the Lord is just, and hath loved justice." 
(Ps. 10:8) "For with thee is the fountain of 
life; and in thy light we shall see light." 
(Ps. 35:10) "Extend thy mercy to them that 
know thee, and thy justice to them that are 
right in heart." (Ibid. 11)

The victim soul to Divine Justice must not 
have any fear of the day of just recompense 
for humanity before the Tribunal of God. Its 
duty is to love Justice and its love will 
impel it to confide precisely in Divine 
Justice, as the Evangelist St. John says 
in his first letter exhorting to perfect 
charity, in imitation of Christ: "In this 
is the charity of God perfected with us, 
that we may have confidence in the day of 
Judgment." (1 Jn. 4:17) This is what the 
victim soul must long for and ask, that 
the times be abbreviated, and that soon 
the Just Judge may judge this world and 
separate the cockle from the wheat so that, 
as it clearly says, it may no longer infect 
the good seed.

Thus, anxious that all its brothers may be 
saved, the soul then says: "O my God, 
convert heretics and sinners. Sanctify 
Christians and grant perseverance to the just: 
give us saintly Priests!"
Thus its fraternal anxiety embraces both the 
good and the wicked, since it knows through 
faith that, until the last day comes, 
Infinite Mercy will continue shedding its 
graces to attract to itself all men of good will.
This petition must be like an echo of the 
desires of God expressed through the mouth 
of His Divine Son Who says: "Now this is 
the will of the Father Who sent Me: that 
of all that He hath given Me, I should 
lose nothing; but should raise it up 
again in the last day." (Jn. 6:39)
Let the victim to Divine Justice note well 
that, although it places the petition 
asking for the sanctification of priests 
in the last place, this must be its primary 
intention, as if it were the sum of all the 
others, since it recognizes the meaning of 
those words of the Gospel with respect to 
priests of God: "You are the salt of the 
earth." (Mt. 5:13) For surely the 
sanctification of the faithful will 
correspond to the sanctity of the priests.
Besides, it understands what the world 
neglects and ignores and that is: that 
the faithful are seriously obliged to pray 
for the priests of the Lord who are doubly 
persecuted by the enemies of the Kingdom 
of Christ.

And for this, the soul concludes its 
petition with the following words: "May 
Thy Holy Church triumph throughout the world! 
And may the Most Sacred Emblem of Thy Holy 
Cross shine forth resplendently in every 
clime! Behold, O Jesus, in synthesis, the 
object of my self-offering." With these words, 
the victim soul makes it known that its 
longing is for nothing other than what the 
Heart of Jesus longs for: "that there may be 
but one flock: His Apostolic Roman Catholic 
Church, and a single Pastor: He, Christ, 
in the person of His Vicar."

Such was the purpose of Christ's coming to 
earth, and thus the victim soul must 
continue the work of its Model, cooperating 
with its supplicatory prayers, with its 
sacrifices and immolations, united to those 
of the Divine Victim to make its 
victimhood reparatory.

Beyond this, there is nothing more to be 
added to the formula of its offering than 
to repeat before its God, gratefully, that 
all glory may devolve on Him, by virtue of 
the fact that it is He Who inspires it and 
it insists that for itself it asks only, 
it desires only, the grace of final 
perseverance. It does not aspire to be 
rewarded with any other gift but that: 
"I give Thee thanks and thereby honor Thee 
for the virtue that inspires me. For, I am 
sure that, without Thee, I would not feel 
inspired to perform any good act whatever. 
Hence, at the sight of Thy mercies towards 
such an unworthy creature as I am, I implore 
on my own behalf: the pardon of my sins, 
and may I not be deprived of loving 
Thee forever. Amen."

That is: the victim soul has now confided 
itself completely to its God, it has given 
itself up as a host of perfect immolation. 
That is why it will not now ask for itself 
of its Master any particular thing for the 
path of this life, but rather only for 
eternity, the possession of His Divine Lord: 
the beatific vision, to absorb itself and 
lose itself forever in that infinite Charity 
that has inflamed it here and that will 
consume it there forever, realizing the 
perfect unity with the August Trinity, 
by means of Its Word Who is the 
BOND OF THE TRINITY.


The Mass of Victims

Victim souls, in order to be such in everything, 
and perfectly, must fulfill all the conditions 
required for a true sacrifice, so that it is 
acceptable to the Divinity, to whom it is offered; 
and thus due worship may be rendered; as is true 
of my sacrifice on Calvary, renewed in the Holy Mass.

1. It must have the material, or host, that must 
   be sacrificed
2. It must be offered by a priest;
3. It must be immolated;
4. Then it must be destroyed:
5. Then it must be poured out:
6. Finally, it must be consumed in perfect holocaust.

Therefore each victim soul must make of its life, 
a Mass, being itself the host and Christ the priest 
who offers it. "Inasmuch as the soul is offered by 
me and in union with me, and through the hands of 
most holy Mary, Mother of both; then I, in turn, 
being priest and victim, take the soul and offer 
it to my heavenly Father; as I offered myself on 
Calvary and as my Mother offered me at the foot 
of the cross." Thus the life of a victim is a 
Mass, that gives God worship by means of adoration, 
thanksgiving, supplication and expiation.

It is as though God, my heavenly Father, receives 
through Christ his Son, the eternal Priest, the 
soul that offers itself to him, because I offer 
myself with it and through it, and in it. I make 
its offering mine, and I give it my merits, for 
I am the commander of the legion of victims, 
because I am the divine and human victim. That 
is why the sacrifices offered by mankind are of 
value: because I animate them with my virtue and 
my merits. I work in them and through them, 
through the mystical union of divine grace. 
And I make their works mine, as if I were 
actually suffering in my victims, and were 
suffering through their physical bodies, with 
their spiritual powers, so that: each victim, 
upon offering itself, it as though I were 
offering myself.

Application of the Parts of the Mass 
to the Mass of Victims

The Mass of its life as a victim is thus: 
when it perceives or becomes aware of the 
idea of offering itself as a victim, and makes 
interior acts of admiration, of annihilation, 
together with acts of confidence, it is like 
that part of the Mass when the priest has not 
yet ascended the altar, and in which his prayer 
is one of annihilation and, at the same time, 
of great longing. It is the flight of the soul, 
animated by divine grace: "I will go unto the 
altar of God; why do I go about in sadness; 
trust in God…."

The decisive moment of its resolution is when 
the priest, ascending the altar, says the 
Introit, the Kyrie and the Gloria. That is: 
he begins the Sacrifice, elevates his prayer 
to God, glorifies him, implores him, has 
recourse to his mercy.

The Collect and the Proper prayers: the Epistle, 
the Gradual, the Alleluia, the Gospel, and the 
Creed, that comprise the second part of the Mass, 
represent the time that transpires from the 
spontaneous resolution, until the day on which 
it obtains the express permission of legitimate 
spiritual obedience, to offer itself formally 
and officially. This is the time during which 
the soul offers insistent prayers, redoubles 
its faith, its obedience, and with them it 
practices many virtues, and waits patiently 
persevering in its resolve.

The third part, that is, the Offertory and 
the Preface, comprise all the time in which 
the soul continues offering itself to God during 
its life, with the hope of being accepted. At 
that time repeated acts of surrender and of 
abandonment to the divine Will are made.
Then the fourth part, that is, the consecration 
itself, that includes the Mass from the Preface 
to the Pater Noster, and is the echo of its 
offering that, ascending to Heaven, is 
accepted by divine Justice, through My merits. 
The soul is thus acknowledged in the Book of 
Life, for the good of the living and the dead, 
as a host of immolation, just as is the Host 
of hosts (Christ) in the Eucharist. The fourth 
part of the Mass of victims is its essence, 
as it is in the sacrifice of the Eucharistic 
Mass, in the Immaculate Host that is elevated 
above the blessed altar to the altar of God, 
and it is, when carried out in practice in 
the lives of the victims, which are fused 
with mine, the sublime echo of eternity, when 
they, too, are immolated in great sufferings 
on the altar of love. That, then, is the 
canon of their Mass, objectively lived, 
giving copious fruit.

The fifth part continues, and that is when 
the victim must be given in a communion of 
grace for the world, sharing with it all the 
goods acquired: a communion that cannot take 
place without suffering, but rather with 
greater suffering. It corresponds to that 
time when the Eucharistic Host is broken 
and distributed.

This part fills the soul with gifts and 
longings to give itself more and more to God; 
as well as of lavishing itself on others, 
because it is possessed by profuse apostolic 
love. That is why it permits itself to be 
broken, that is, to be destroyed for the 
good of others. At this time, from the 
Pater Noster of the Mass until the ablutions, 
Christ the priest takes and distributes the 
host that is offered on the altar of love, 
and in this pouring out, the victim soul 
is mingled with Christ, who is the victim 
par excellence, the divine Victim. Thus 
united to the divine Victim, the soul 
can, mystically, give itself to souls in 
sacramental Communion too; it can enter 
into them and take part in those communions, 
because it is united to the victim, to the 
propitiatory and reparatory divine Host 
par excellence.

Finally, in the last part of the Mass of 
its life as victim, when it has been consumed 
by the Eternal Priest, the victim soul must 
dissolve itself in gratitude to its God, 
for it was offered and accepted, elevated 
by God from its nothingness and its misery 
to an intimate union with Christ, His very 
beloved Son, the crucified Redeemer. In 
this last part of the Mass of its life, 
the victim soul will enter the heavenly 
Jerusalem with its cortege of souls, to 
praise its God, three and one, eternally, 
for the redemption of souls.

Explanation. I have recorded textually 
what my Jesus deigned to say to me, many 
years ago. At that time I was a beginner 
on this path of victimhood, and I often 
complained of so much suffering, and also 
that I did not see the fruit of that 
suffering. That is why my divine and most 
patient Master explained to me these 
different stages in the path of the legion 
of victims, that I was beginning, and He 
ordered me to write it down. He told me: 
"So that you will teach it to other souls." 
Thus I reveal it now, to make it known to 
all my beloved brothers and sisters, that 
there is no reason to fear, when we 
surrender ourselves to be victims, although 
it costs us great pain, and it seems that 
we see no fruit, let us have faith in Him, 
in His words. He said that "You are not 
poorly rewarded." And He keeps his word. 
Throughout the length of my life, I have 
seen all His promises realized; the fruit 
has always been souls, the redemption of 
souls. And more often than not, we must 
suffer a great deal from precisely those 
persons whose souls we must help, so that 
they are saved. That is why it says in the 
"Mass of Victims" that, from the beginning 
of the fifth part of the Mass, the communion 
(the communication of oneself to others), 
is accomplished with much sorrow. But the 
most fruitful part is the last, that is 
the destruction, as when the Host is going 
to be consumed and must be destroyed. It is 
similar to when Christ the divine Victim, 
was elevated on high on Mount Calvary, 
crucified and made the contempt and mockery 
of those very ones for whom He was dying, 
and being accepted by the divine Justice 
of his heavenly Father.

And I can now assure you that this is 
realized perfectly and with all clarity, 
if we let God do with us as He wills. 
Because, he who offers himself well is not 
a victim, but rather he who proves himself 
in the moment of trial, of martyrdom, of 
sacrifice, of the consummation of the full 
holocaust. That is why, at present, it is 
urgent that there be a legion of victim souls 
offered to divine Justice, in ransom for the 
whole world, because now, nothing will save 
humanity, except this! victimhood, atonement. 
But, properly understood, what is atonement? 
What is victimhood? It is the offering and 
giving up of some souls, to be sacrificed 
in reparation for others that do not do it, 
others who persist in following the road to 
perdition, of error, of sin, of heresy, of 
profanation of the holy. These sins, that 
abound at present, will not be forgiven if 
there are no voluntary victims.

And, who must offer themselves and rescue 
those souls of our brothers, our neighbors, 
but those of us who have the gift of faith? 
All those who have understood the divine 
will that states clearly: "It is the will 
of God that all may be saved." Then why 
cross your arms before the most sorrowful 
spectacle of the present world, that runs 
precipitously by the road to eternal perdition, 
to the abyss of Hell?

Our Lord will demand an account of us on the 
last day, if we are selfish and do not offer 
ourselves in sacrifice for our brothers, to 
pay for their sins; just as we would like to 
be pardoned, thus we must desire and act, so 
they may all be pardoned, even the most 
obstinate. All are our brothers.

This is not presumption. Rather it is urgent. 
Victim souls are urgent… to be immolated for 
everyone! Like Christ, in union with Christ, 
through the merits of Christ! We can save many, 
if we have faith and obey the divine call, 
and are faithful in permitting ourselves to 
be sacrificed on the crosses Heaven sends us, 
and offer everything for that universal goal.

Symbolic Image of Divine Justice

This image was revealed by God Our Lord to me 
on March 4, 1932. It was prophesied, moreover, 
that a time would come when Divine Justice 
would be venerated through this image, and a 
cult of love would be rendered to "my victim Heart." 
Our Lord referred to it on other occasions by 
calling it "the Sun of Justice." (Mal. 4:2)

The veneration to Divine Justice and the special 
Acts of Atonement have been approved by several 
prelates since 1944. 

Its Significance. When I had the vision of the 
image that is reproduced, I heard the voice of 
the Blessed Virgin, who explained it in the 
following words:

"There are three rays of divine Justice, because 
of the Trinity of God, and when divine Justice 
discharges itself on the world as a terrible shaft 
of immense sanctity, these three rays pass through 
the Heart of the Word Incarnate, Mediator between 
Heaven and earth, who, as a victim, remains 
crucified in the Holy Eucharist.

"And this Heart, Fountain of all sweetness, 
converts them into his own essence, to shed 
them on souls as a beneficial rain, making 
blossom flowers of sacred perfume (roses, 
passion-flowers and lilies: charity, 
penance and purity).

"And despite such great love, the world 
responds with the greatest ingratitude, 
fleeing from the splendor of his rays and 
from the tenderness of His love, and 
increasing His mystical sufferings, hurling 
darts of ignominy (sins) at him."

My brothers and sisters, God has patience 
with us, and awaits us and forgives us: because 
Jesus, with his Heart nailed on the Cross, is 
atoning and interceding for us, for all mankind. 
He is the divine and human victim who places 
himself at the forefront of humanity. And 
that is not all; on receiving the three rays 
of divine Justice, he converts them into mercy 
and sheds them over the earth. That is why we 
see in the image that the three rays of flames 
emitted from his Heart, are converted into the 
most mild and gentle light, and they produce 
virtues in all those souls that offer themselves 
to it, and permit themselves to be invaded by his 
grace. Only those who refuse to receive the divine 
effusions, as can be seen at the left, symbolized 
by some dark, tall mountains which the divine rays 
cannot reach, and are obstinate until the last 
moment that God awaits them—only those will be 
lost forever. And from that region now some dark 
arrows can be seen emerging, piercing the Heart 
of Jesus, making Him suffer with their sins.
But that is why Jesus asks for souls that will 
offer themselves as victims with Him! To 
cooperate with Him in the redemption of all mankind. 
"The Kingdom of Heaven suffers violence," my 
brothers and sisters: let us take stock of 
ourselves, and begin this very day to give 
ourselves truly to Christ, sincerely, with 
all our souls, generously, without refusing 
anything.


Abandonment to the Will of God

I want to note here some very important words 
for all those persons who wish to offer themselves 
as victims in union with Jesus, and let them know 
how He wants His victim souls to be with Him. It 
cost me a great deal to learn it, for my temperament 
is impetuous. And it often happened to me that 
everything I undertook was destroyed and opposed 
and impeded by others. Then, once I asked our Lord 
for something eagerly—I do not remember what—and He 
told me, with great severity: "Do not let your heart 
seize on that anxious desire. As an expression of 
your sorrow, I tolerate it; but, not so much as a 
formal petition that your will makes of Me, because 
that does not pertain to you, for you must always 
unite your will to mine."

Then our Lord gave me a most perfect lesson, which 
I transcribe as follows: "In each moment of your life, 
you must see my will and love it. Understand well 
that a victim to my Justice is not permitted to 
complain nor to protest about anything that happens 
to it. The superior part of your will must depend 
on God in everything. And so you may note to what 
degree the victim is obliged to it, I will tell you: 
any ordinary soul is obliged to defer its will to the 
divine will, just as I taught the method of praying 
and asking the Heavenly Father. Thus all souls must 
do that. Thus when a soul argues and asks 
persistently, and forces the divine will to succumb 
before the human, that soul contracts a debt with 
Heaven that it will not stop repaying, before 
entering Heaven; and it will pay, whether on earth 
or in purgatory. There are occasions in which souls, 
through that rebelliousness against the suffering 
that God wants of them, make themselves unworthy 
of graces and great divine gifts. My Justice is 
constantly offended on that account. At least—do not 
let my victim souls tie my hands—you at least! Let me 
do with you as I will completely, and you will see 
that what I place in your path is fitting for you! 
My beloved, love me with true love. I merit that 
love! Do not deny it to me."

My notes carry the date of April 4, 1937. It was 
Low Sunday. The lesson was so beautiful that it 
penetrated to the depths of my soul, and I noted 
how victim souls must not have desires that are 
not completely united with the divine will.

 
I am going to speak to you about the beginning, 
when Jesus gave me revelations concerning the 
legion of victim souls that He desires me to 
seek for Him, and how I suffered a great deal 
because I could do nothing, for I was the 
daughter of the family, and was without liberty 
to act outside the house. I was consumed with 
zeal for Him to have His legion of victim souls 
of his divine grace. Thus it was that one day 
He consoled me, saying: "My daughter, you will 
see in my legion of victim souls, very great 
souls. Of all of them you, My daughter, 
are the most insignificant."

He also said to me one day: "I give you my 
word that you will see the Work of my victims 
realized, and its fruit will be more copious 
than the stars in the heavens."

Now I am seeing these two promises of my Jesus 
realized, for I am aware of many great souls, 
heroic, silent souls bound to atonement to 
divine Justice—that have not wavered in 
conforming their conduct to what Jesus asks 
of them, to sacrifice, to love, to generosity, 
and to charity for their neighbor, when they 
offer themselves as victims in union with Jesus. 
And not only that, but docilely they are carrying 
out to the limit the instructions of Our Lord, 
in the exact sense that He desires of his legion. 
United intimately to Mary, and having the sublime 
goal of going to the Heavenly Father, in union 
with Christ, Victim, these souls are the purchasers 
of many other souls, taking them to Heaven and to 
eternal adoration of the Father.

Once when I was suffering a great deal morally and 
felt myself repelling that suffering, for if I was 
suffering it was because other people were keeping 
me away from Him; nevertheless He exhorted me in 
this manner, demonstrating to me how victim souls 
must permit themselves to be totally abandoned to 
the divine doings. He told me: "To enjoy the love 
that continues for eternity, it is first necessary 
to fulfill the divine designs. I will always be 
with you, if you are always faithful to Me and loving."
And when I made an act of abandonment to his divine 
Will, He said to me: "My poor little one of my Heart! 
I swear to you that I will fulfill your holy desires, 
in greater abundance than you satisfy mine. Leave 
yourself to me. Let me do with you as I will, my 
daughter, and you will see the wonders of your 
Beloved. I will supply with my grace all that you, 
through my will, sacrifice for love of me. 
Believe and trust in Me."

Thus Jesus wants of his victim souls total 
abandonment to his doings and the disposing of 
his Providence, and his will, manifested in the 
pressing circumstances of duty and of legitimate 
authority (whenever it is not something that might 
offend Him). This doctrine may even reach the point 
of the victim's finding itself deprived of holy 
things. For example: during one epoch of my life, 
I was not permitted to go to church, and I was 
even deprived of sacramental Communion, and had 
to comply by making spiritual Communions. Then 
one day He said to me: "A time will come in which 
this will be your only nourishment (of the soul), 
and if you are faithful to Me then, oh, my daughter, 
then I will give you the Kingdom of all my souls, 
and I will gather in my family" (his Church) 
"those who have awaited my coming, and all my 
Justice will be changed into Love."

I must explain how I understood these words: 
Our Lord speaks of granting the reign of his 
Church, the conversion of all the other religions 
to his one and true Church, the one Fold, of which 
He is Shepherd. (Jn. 10, 16:) "And other sheep I 
have that are not of this fold; them also I must 
bring. And they shall hear my voice: and there 
shall be one fold and one shepherd."
 
 

Union with Mary

The other condition for the victim souls 
of this legion, as I already said, must be 
offering themselves through the hands of 
most holy Mary; as Our Lord said, expressly 
under the title of her Perpetual Help. And 
the consecration to her must be as slaves of 
love, as Jesus did, when He came to the world 
through means of her: enclosed in her maternal womb.
When our Lord taught me this secret, He said to me 
one day (my notes have the date of Feb. 2, 1933), 
"The victim soul must, through charity and immolation, 
fuse itself with the divine Heart of Jesus, so that 
its service in atonement to divine Justice, the good 
of souls, and the consolation of the most Sacred Heart 
of the Eucharistic Victim, may be effective. For since 
this divine Heart is the center where the three rays 
of the Sun of Divine Justice converge, victim souls 
need to identify themselves with it, in order to merge 
with it. And this can only be achieved by enclosing 
themselves spiritually (mystically) in the virginal 
womb of Mary, by means of a filial devotion, for 
there the Heart of the Divine Word made human 
was formed."

It was in the year 1930 when God Our Lord wanted me 
to know about the "Secret of Mary" of St. Louis de 
Montfort, when this was said to me by the Blessed 
Mother herself: "First, you will come to me." 
She said this to me, because at that time I was 
about to enter a religious order, where I was hoping 
to empty my soul of the revelations concerning 
the Work of Atonement.

And later, in the convent, our Lord told me He was 
going to grant me a very great grace so that, 
experiencing it in myself, I would be able to 
teach the doctrine of filial dependence of 
souls consecrated as victims to Divine Justice 
in union with Him. And He let me live nine 
months exactly—as He told me—the way souls 
live hidden in Mary. I cannot explain these 
things, except by comparison: when a soul is 
hidden in Mary (mystically) temptations do not 
harm it, but benefit it. And even more, spiritual 
battles cease, and everything is a pool of peace 
and spiritual joy, almost like a Heaven. Then 
the voice of Jesus is so intimate that the 
physical ears cannot perceive it; but their 
voices are heard in an inexpressible manner, 
as if impregnated in the soul, or rather: 
from his soul to ours, and in the midst of 
that union stands Mary, the most pure Mother, 
holy, full of love and peace.

Thus it was that Jesus told me to write: 
"When the Divine Word speaks to the soul from 
the most pure womb of Mary, his voice is so 
secret that it can be said that it is eloquent 
silence in the desert of the heart. The soul 
lives in an habitual suspension, that it 
does not know how to define. Its state is 
then most simple, and it finds itself 
surrounded by a full light that reveals to it 
all secrets, even in the midst of spiritual 
darkness, aridities and abandonments, that 
come from the interior life. Here fortitude 
is the practical fruit and distinctive 
characteristic of this stage."

After having spent nine months, from March 24 
to December 24, suddenly the interior 
situation of my soul changed. Then He said 
to me: "All year until now you were with Me, 
enclosed in the womb of Mary; now you will 
be alone; but there you need not fear."
(But I must return to the beginning of that 
period, 1930, when it was granted me to dwell 
those nine months enclosed mystically in Mary 
and in company with Jesus.) When I felt that 
well-being, Jesus said to me: "Now we are in 
her womb. Here I bring only My victim souls, 
and not very often." He told me, too, on that 
occasion: "I am the Divine Word made human, 
who became flesh in the womb of Mary: lose 
yourself here... and I will supply with My 
grandeur all your misery."

In the year 1932, Holy Thursday fell on 
March 24 (eve of the Incarnation of Jesus) 
just as I had completed two years of that 
most sublime grace of feeling myself enclosed 
with Jesus in the most pure womb of Mary. 
Then He said to me: "From today on, I will 
not call you anything but 'Spouse,' and you 
will call Me 'Sole Master.' You will play 
a great part in My Calvary, and in the 
throne of My Kingdom. Try to remain always 
absorbed in the mystery of My Heart, and 
to be little, so you never turn away from My love."
Now forty years have passed since that date, 
and... what can I say of what I experienced and 
lived? I do not know how to say it of myself, 
only one thing I know: all this time has been 
a crucifixion in union with Him, and I bless 
Him a thousand and a thousand times, because 
He has me on His Throne of love. For there the 
souls called to this vocation must be. In that 
same year, He told me on Good Friday: "Unite 
yourself to My Passion, beloved spouse, and 
come with Me; and I will carry you in My Heart 
to the cross, and there we will be united forever." 
And that is exactly how it has been! May He be blessed!

Well then, this very day; Saturday, July 28, 1973, 
when I was at Mass, when the priest elevated the 
host at the consecration, I felt physically, 
a trembling, that is the sign that something 
divine is going to come to me, and thus it was. 
In that same moment, the Blessed Virgin came 
and stood above the tabernacle, and spoke to me 
thus: "My little daughter, in the absence of the 
Father Superior of the congregation, you must pray 
a great deal for him, because the demon has plotted 
to harm him."

Note: I must explain that precisely on this day, 
after saying Holy Mass, the Father Superior had to 
leave on a trip to his country, although only for 
a few days. When she said this to me, the Virgin 
Mary extended her blue mantle, in such a way 
that it was embracing the entire little chapel, 
and at that moment the priest was elevating 
the chalice. And she said to me: "I am with 
all my children, and I protect them under 
my mantle. Look!"

And it was then I saw the chalice being elevated 
and, although it was being held in the hands of 
the priest, it poured itself out, and I saw the 
Precious Blood fall over the mantle of Mary, and 
the mantle was saturated in the Blood. And the 
mantle covered all of us who were in the chapel, 
including two sisters who were outside, because 
their duties placed them there; I saw them at 
both sides of the Blessed Virgin. It was a very 
brief moment, but it left in my soul and even 
in my eyes the unforgettable vision of that 
kind of blueness that enveloped all of us present. 

Meanwhile my Blessed Mother said: "Thus I 
constantly retrieve the Blood of my Son on the earth."
Then the Blessed Virgin said to me: "Look, 
my daughter, you and the sisters were called to be victims. 
It must not trouble you if they are spoken of or if there is 
silence. Let God do what He wishes with you in everything!"
She said this to me, because at that moment I asked her 
about a sister of our community, of whom, in some 
messages that God Our Lord had given, no mention 
was made. And here I had to go up to communion; 
but scarcely had I received communion, when I 
became oblivious of all that surrounded me and 
of this world, and I saw myself alone at that 
moment with my Jesus. The two of us were going 
on some very long roads, and at the end of them 
there was a very blue horizon, all was blue, 
but very distant. In this, I heard the voice of 
my Blessed Mother who said to me: "Do you see this? 
In this way my maternal mantle is spread, because 
it has been granted me to be the Mother of all 
the children of Eve. I have reconquered them 
through the merits of the Passion of my divine 
Son, suffering everything for love of human 
souls, in order to save them. You, who form 
the legion of these victims... abandon yourselves 
to suffering.... because it is a great thing to 
live here and now, nailed to the cross!" 

I left holy Mass then with this lesson very deep 
in my soul, and I have felt myself strengthened 
to suffer. May God be blessed!


The Nature of Atonement

My brothers and sisters, meditate on the messages 
of Our Lord, that He gave during three recent years 
to the entire world, by means of this, your miserable 
and unworthy sister. He has given them only for your 
good. They are an explanation of the holy Gospel and 
of all Sacred Scripture. Meditate on them, and you 
will see how He will give you lights, gifts and divine 
graces to understand them and carry them out, because 
this is urgent! It is urgent for each one of you, for 
me, for everyone. Let us pray for the erring, 
especially the shepherds who have left their sheep 
orphans, and have allied themselves with the enemies 
of Christ. But know how to make true atonement, 
because recently here in Mexico and in other countries, 
too, even those who call themselves defenders of the 
Church and of its traditional doctrine, have fallen 
into the snares of scandalizing and also of profaning 
the churches. Here, in the Basilica of our holy Mother 
of Guadalupe, there was a very repugnant case: the 
sanctuary of our pure Mother was profaned; then those 
who tried to atone caused scandal. I sent this 
admonition by inspiration of my Jesus, that I now 
publish: "Atonement to Heaven, or Worldly Reprisals?" 
How little they know of what atonement is, those who, 
trying to do it, carry out criminal acts that offend 
God more, and are very far from atoning to Him.
To atone, we must first think: How did Jesus do it 
in His passion? Before His accusers? How did He ascend 
with the cross to Calvary? How did He die? Behold the 
example that He came to give us, submitting to unjust 
persecution, at the same time that He maintained 
himself in virtue and in truth. At present what all 
we Catholics need is to make an authentic profession 
of that Faith, of that holy, pure doctrine that 
is without blemish.

These are the martyrs, the true martyrs! Those who 
put themselves in the hands of God, to give themselves 
up in place of their executioners and offer their 
sacrifice to God in union with Jesus, in atonement 
for the sins of their executioners. That is why, 
recently, Jesus repeated several times: ""Do not 
contend with them, but withdraw from them."
Nevertheless, most people proceed in a very 
different manner. They do not stop their gatherings 
around altars profaned by sacrilegious worship; 
they are constantly authorizing it by their 
presence; and then, when they see barefaced abuses 
openly committed, they protest and get angry, 
proving that they themselves do not have the 
Christian spirit.

Let us understand well: "To atone" means to 
refrain from the offense. How are they refraining 
from it in the eyes of God, if before human eyes 
they are aggravating it more? They behave like 
primitive people, attacking the aggressor; and 
it is worse when it is done on a grand scale, 
eliciting anger and many other passions that 
dwell in the human heart. They put themselves 
in an attitude of war and not of atonement! 
Not with the attitude of the faithful in prayer, 
edifying, who may be worthy of gathering filially 
at the altar of God and of the Blessed Virgin. 
She was at the foot of the cross on Calvary, 
without breathing a complaint. That is how to 
suffer as a Christian! Remember what the Master 
said to St. Peter when he cut off the ear of one of 
the officers that went to apprehend Him in the Garden 
of Olives: "Put up again thy sword into its place… 
Thinkest thou that I cannot ask my Father, and he 
will give me presently more than twelve legions of 
angels? How then shall the scriptures be fulfilled?" 
(Mt. 26, 52).

And now, do we think that Our Lord needs the direct 
action of us human beings? Do not believe it. 
For that, He can call on angelic armies. From us, 
He wants us to know how to "drink the chalice as 
He drank it." (Mt. 20:22) And He will not accept a suffering 
that is endured falsely and is at battle with the 
opposition. Many years ago He said to me, when I was 
a child and longed to be able to contribute to the 
army of Christ that I thought was the defender of 
the Church—He said: "Oh, no, keep from doing so. 
The triumph of the Church will not come by the 
destructive sword, but by the redemptive cross."
And He continues repeating this doctrine. He does 
not incite to battle but to spiritual advancement. 
He has insisted in telling us: "Separate yourselves 
from false pastors." Just as in the Gospel, He has 
commissioned this miserable one to diffuse this 
message of peace, of pardon, of love and of Atonement. 
And—if we would all obey Our Lord in this 
(separating ourselves from false prophets and false 
pastors), leaving all the profaners of the churches 
and adulterers of the true doctrine by themselves… 
we would have already attained some very special grace, 
of which we have urgent need to free ourselves from 
this abominable situation. But to try to put out fire 
with fire… is foolishness. Very human foolishness, 
but perhaps also in part, diabolical, for it opens 
the doors to violence, where the demon plays his part.
My brothers and sisters, do not forget: evil is 
defeated by good. Darkness is dissipated by light, 
and fire is extinguished with water. With prayer, 
penance and atonement, Divine Justice is paid 
plentifully, in union with Christ and most holy Mary, 
the sweet heavenly Dove and Mother of the Church, 
by Her being the Mother of God and Mediatrix of all 
divine graces. Would to God that some soul might 
understand this invitation, that I make to you in His name.


The Need for Humility

I was telling you that I wanted to relate to you 
certain words that my Jesus told me at the beginning 
of my conversion, and you will see how He scolded me 
for my attachments and frivolity in which I lived 
bound for some time—and then, since I am such a little 
thing before Him, that this alone would be enough for 
Him to fling me far away from Him; but no! He is 
infinite mercy, to the point that, as it says in this 
doctrine: His Justice is converted into love, when 
someone gives himself up to Him, accusing himself 
of his miseries, and He heaps him with gifts and 
favors, charisms, that he could never merit.
Yes, my brothers and sisters, so it is. So, if we 
live for some time alienated from God, it is 
because we do not know how to have recourse to Him 
with full confidence, and we do not recognize, 
with humility, our lack of merit; but scarcely 
does He see us well disposed, and He pours himself 
out in our souls!

I have some very early notes here, but I am going 
to copy some of the oldest for you, to prove the 
aforementioned.

To be associated with his legion of victim souls, 
Our Lord does not require us to be great saints, 
only that we have the sincere longing to become 
one, that we are disposed to work for that ideal 
constantly and without weakening, with the help 
of His divine grace. And that this longing have 
no other goal than to please Him.

The first condition for a victim soul must be 
to accept humbly all the crosses that he finds 
in his path daily, and to suffer them lovingly, 
and offer them to divine Justice in atonement.
Thus, once when I, at the very beginning, was 
repelled many times by certain trials that came 
to me, very hard trials, He himself came to 
exhort me, saying to me: "Be good, my beloved, 
my little one. It will not cost you a great deal 
to humiliate yourself; it is your proper place. 
Look: It was only that which attracted me to you."
Who would believe it? The abyss of misery 
attracts the heights of magnificence and of 
grandeur, that is God! On that particular 
occasion, He was exhorting me to humiliate 
myself on a thing that was costing me a great 
deal; but that was why He permitted it, and 
then He reminded me that I would see how it 
would not cost me much to humiliate myself, 
since I was nothing itself. It was on that 
occasion that He said to me: "When everything 
goes wrong for you, believe that you have 
deserved it. Let My will suffice, and praise 
Me always. My daughter, I love you so, and if 
you have My love, what else are you looking for?"
But when Jesus spoke to me clearly of my 
unworthiness, it was on one occasion on which 
He said to me: "My daughter and most beloved 
spouse, I have put you in this house (that of 
my parents) with the mission of sanctifying 
those close to you, especially your father." 
Our Lord speaks precisely about what was, 
for me, my highest ideal; and not because 
my family had no virtues; indeed, they had them, 
and very singular ones. It was I who was in need 
of those virtues. They had simply withdrawn from 
pious practices, and my father had absolutely 
lost the faith—as he himself said—and outwardly 
he was not practicing any work of piety, 
although he was a just man and even very 
charitable and honest. The words of my Jesus 
on that occasion follow: "I want to make use 
of you Myself to grant you this grace you 
have asked of Me so often. Look: I have shed 
so many graces over them, as many graces as 
you have had desires, and he has resisted my 
love and scorned my graces."

Again I make a parenthetical remark here to 
comment and to explain what I understood then 
concerning this argument. I asked my God 
constantly to give lights to their understanding, 
inspirations for good desires to practice and 
frequent the sacraments, to increase prayer, 
to withdraw from vanities which were their 
major worldly amusements, for in other aspects 
they had no defect. That is why Our Lord 
answered me, that he had given them what I 
asked, but they did not make use of it.
This filled me with sorrow and bitterness; 
but it did not discourage me, rather, on the 
contrary, it gave me fortitude, and filled me 
with fervor to continue onward, putting all my 
confidence in God alone. I continue with the 
words of my Jesus: "If this time they do not 
yield to the influx of My gifts, I will abandon 
them; especially your father, because he resists 
Me with the worst of vices: pride, and the 
greatest malice: incredulity."

I remember, my brothers and sisters, that when 
my Jesus told me such things, I cried abundantly 
for days on end; and they scolded me and asked 
me the reason for such crying, and they punished 
me, and they held me to be ridiculous and eccentric, 
and even wanted to take me to a psychiatrist… ah! 
What difficult times those were! But it was 
necessary for me to suffer everything; I had 
my divine Master who was teaching me the science 
of victory, by means of sorrow borne in peace and 
without complaint. Thus He also told me: "When you 
were converted to Me, in the sight of my Justice, 
all your house was an incitement to divine anger! 
And you, My chosen one, walked far from Me, and 
wrapped in the tatters of your miseries and stained 
with sin, and your heart occupied in a thousand 
attachments. It was an excess of My love and the 
mediation of my Mother, that drew you from your 
abjectness; and if I have shed my graces on you, 
it is because I want to make manifest through 
you the marvels of My love of Justice, to attract 
many souls to My Heart."

Comment: My brothers and sisters, I beg you to 
heed the text of this paragraph that I have 
presented to you, so you may meditate on it: 
Our Lord wants us only to dispose ourselves to 
receive His gifts—He does not seem to take into 
account our littleness or our unworthiness! For 
that exactly is the meaning of these words, that 
He said to me on that occasion. And He referred 
to my adolescent imprudence, that was vain and 
loved ostentation, jewels and adornment, and all 
those things that serve no purpose but to pervert, 
as Scripture says: "For the bewitching of vanity 
overturneth the innocent mind." (Wis. 4:12).
The divine words continue: "But it is necessary 
for you to be faithful in offering yourself to Me, 
to share in My works, which will be extended 
according to My power. I will manifest many 
secrets of My Heart to you, and those that I 
reserve to Myself, I will make you perceive as 
a light infused in the depths of your soul; but 
you, remember your nothingness, because at the 
slightest movement of pride, I would fling you from me!"
What a terrible counsel, but—how beautiful… that in 
the course of my life I have seen fulfilled. Then, 
that same day and moment He said: "Now I am going 
to undertake the decisive battle against the enemies 
of that soul (my father’s) who has, in my eyes, many 
good works, but so imperfect that they cannot have 
much value, given the kind of sin in which he lives. 
But since you have given yourself to Me, my Justice 
will be repaid in you, reserving to Myself the money 
with which I will be paid. Indeed, I want you to 
know that the only path for the salvation of that 
soul is the overcoming of his pride, and you will 
help achieve that goal, if you want to see him saved."
My brothers and sisters, I must offer additional 
reflections in this respect, because I must assure 
you that my father was a man who never gave 
indication of pride, but much to the contrary: he 
was a noble soul, he knew how to forgive, and with 
what exemplary nobility; then how could God call a 
soul like that of my father proud? Remember that 
just a short time ago, Our Lord told me, and said 
it several times very explicitly: "Incredulity is 
derived from malice and pride." It is then another 
kind of pride, not human pride, like the passion 
of the human being, but diabolical pride that Satan 
infuses in souls, with the temptation to incredulity. 
And this Our Lord calls: pride.

The words of Jesus on that same occasion continue: 
"You will value this grace that I am giving you today, 
as one of the greatest liberalities of My love; and if 
you will be faithful to Me, I promise to draw from it 
for you, whatever the result will be, success and 
great goods, with a great deal of glory for Me. 
I tell you all this because, knowing your weakness, 
it is necessary that I bolster your will. And confide 
this to your confessor, so that the devil does not 
come and encompass you; for I want you to know that 
he is a friend of independent souls, whom he has made 
fall in spite of the great sanctity they already 
possessed; but when he sees a soul subject to 
obedience, he cannot make it suffer."


Suffering in Silence

My brothers in Christ our Lord and the most holy 
Virgin, our Blessed Mother, who loves us and wants 
to save all of us, in this issue I am going to share 
with you what my Jesus and she, too, have recently 
confided to me for everyone. Oh, my brothers and 
sisters, surely… we are in danger of being lost 
eternally, if we do not amend our lives, although 
this message is especially for the souls who offer 
themselves as victims to Divine Justice for love, 
in order to save the souls of many of our neighbors, 
since it is an obligation of all Christians to be 
aware of the unity of the neighbors, all of us who 
have been baptized in the Apostolic Roman Catholic 
Church of Christ Our Lord, so it is also an obligation 
to maintain doctrine integrally and to aim at perfection. 
Although this message is, I repeat, especially for the 
souls of the legion of victim souls of atonement to 
divine Justice, nevertheless, it seems to be incumbent 
on all of us.

I am going to refer to some antecedents to make myself 
understood. It happens that, for more than a month now, 
I am suffering a very painful physical affliction, 
which prevents my performing my duties of obligation, 
and it has made me adhere to an extreme diet. I have 
offered it in atonement for the sins of gluttony, 
that the world is apt to indulge in almost everywhere. 
Nevertheless, I permitted myself to make a prayer to 
my God, asking Him to free me from this illness, 
something that I am never accustomed to asking, 
because I know that it pleases God Our Lord for us 
to abandon ourselves to Him, but, on this occasion, 
I felt that seeking the alleviation of this affliction 
was justifiable.

Then, on July 23, 1973, I said to Him at Communion, 
that if this affliction was in atonement for some sins, 
then I would not want Him to relieve me of it, but 
rather to know how to endure it in a manner worthy 
of being offered to Him. Then He deigned to say to me: 
"If I wanted to cover you with leprosy, what would you do?"
Then I protested submission and I said to Him: 
"I would permit you to do with me as you will, 
my Lord and my God, and I would bless your will; 
but I would not be able to stop complaining of my 
afflictions, because I am little."

And here, at this time, He permitted me to see Him: 
He was luminous, near me, and rays of light 
emanated from His wounds. But that vision was 
so fleeting, that there was not time to see anything 
else. When He departed He left the room all 
impregnated with a most delicate and beautiful 
perfume. I had no doubt, it had been He; but the 
lesson was this: I must not complain, because, 
as He said to me on many other occasions during 
my entire life, it is not really proper that 
Justice should complain.

With that, I remained sad, although convinced 
of my obligation; nevertheless, it was very hard 
for me, and I could not stop complaining. But at 
my Communion on the 27th, of the same month, 
July, 1973, although without permitting me to 
see Him, He said to me: "Look, My little one: 
this is how you are thinking: that My Justice 
wants to be repaid for many sins through you. 
But you are trying to endure this phase for merits, 
the most perfect that you can. What I mean is: 
not only must you not complain, but also you 
must conceal your sufferings."

Then He kept silence, and again He said to me: 
"My Blessed Mother, the most perfect creature 
before the august divine Trinity, is going to 
be with you in these days." I thought, without 
saying it, "When would that be?" And He said to 
me then: "When? You await her night and day, wait 
for her, because she will come to teach you many 
things, so you may begin to learn from her, 
and thus teach others."

When I heard this I wondered if perchance He, 
my most beloved Jesus, was going to stop loving me? 
Would He be disillusioned (if the expression fits) 
on seeing me as such a little thing in suffering? 
And He answered me then, saying to me: "Yes, 
I love you; I have always loved you, and I would 
not be able to stop loving you! When my Mother 
comes to you, she comes in my name and in my place. 
Is not she my Mother? And your Mother, too? 
She will give you her maternal spirit; because 
victim souls must be like she is: the mother of 
souls. I will not cease to be with you; for I 
chose you for this mission. It is right that you 
call your daughters (the nuns) and speak to them 
of this mission that I began in you and them, 
and that they have to continue, without 
relinquishing the spirit of the redemptive work. 
It is necessary to suffer the punishment that 
sin deserves; only thus is Justice repaid, and 
only thus is the mediation of graces free to help 
me save souls, especially in these days of 
decisive combat. Note well that, what is paid 
corresponds to the sin, and thus will be the 
atonement that must be paid by the victim! Make 
this clear to those souls who, feeling the 
impulse of my grace, wish to offer themselves 
as victims. The redemption of souls will not 
be realized without affliction! But this 
affliction will be mitigated, because I am 
the consolation of victim souls; for I apply 
my merits to them."

Here my Jesus again kept a little silence, 
and then continued: "This will be published 
in ‘Estrella’ because ‘Estrella’ is mine, and 
especially, my message that you must explain 
is this: that of how the legion of victim souls 
must be. Because, note well, that I, in a single thing, 
include many others; but in the realization of 
atonement, are included all the things of this 
Work of mine, so that, in spite of the impediments 
of hell and human perversities, My Work is realized."


Atoning—Until the End of Time

My dear brothers and sisters: soon I am thinking 
of writing for you the most sublime revelations 
of the continuation of victim souls in the other 
life, that is, the heroic souls who, after they 
die here, have offered themselves to suffer and 
atone until the end of time, those who have a place 
where they live continuing their sacrifice, where 
they are immolated, and there, as my Jesus has 
deigned to make known to me, those souls are a very 
perfect imitation of Him in the Eucharistic Host. 
All these very beautiful secret things are revelations 
of the Heart of our Divine Jesus, who, when He makes 
them known, does it for everyone, as He says, 
"For My Church."

I am now going to transcribe and relate, with all 
the details, the most sublime revelations concerning 
the continuation of victimhood after the person so 
offered, with that generosity, has left earth. That 
most happy person, or rather, that soul, who merits 
going to Heaven to enjoy God and the beatific vision 
and to rest, realizes its mission as victim in the 
most perfect form possible to a human creature. One 
of these souls is little St. Therese of Lisieux, who 
in her agony prophesied and said to her Mother Superior: 
"I feel that my mission is about to begin; I will 
spend my Heaven doing good on earth."

When for the first time my Jesus revealed this mystery 
to me, I was extremely amazed, or rather: I marveled. 
It was in the year 1937. My notes have the date of Feb. 11. 
Our Lord permitted me to see the figure of His Excellency, 
the Archbishop Primate of Mexico, Pascual Diaz Barreto, 
who died not long before. (I do not now remember the date 
of his death.) In that vision, I remember that I saw the 
Archbishop as in a halo of light and of glory. When I 
was shown him and recognized him, my Jesus said to me: 
"This soul is now in My Church the victim who most 
glorifies my heavenly Father, in union with me. Look, 
here in this place of expiation, of purification, my 
beloved victim souls prolong their mission; those who 
are no longer capable of suffering on earth, because 
their charity sweetens every chalice (of suffering). 
They come here to continue their victimhood: here 
where suffering cannot be diminished, even by love, 
which, at the same time is perfect. Then, write this: 
write that no human work gives such glory to God, 
as to come to this place to suffer for love and for 
souls, to be co-redeemers together with Me. Do you 
know where I suffer what these souls suffer here? 
In the Holy Eucharist. That is a purgatory for me. 
That is where I am a Victim; there I purge the sins 
of the world; there I am the Host of expiation, and 
the souls in this place are my most perfect image. 
Although subject to suffering, they have complete 
perfection in themselves, and the right to glory. 
And the consolation these souls experience when 
they offer themselves as suffrage for souls, is 
equal to that I receive when a soul receives me 
worthily in Holy Communion."

I was astounded at such revelations, and, in the 
meantime, there was in front of me the vision of 
His Excellency, the Archbishop, whom I loved very 
much in Christ and who had been my spiritual 
director. And I knew very well that he offered 
himself as a victim in the year 1931. Then Jesus 
asked me if I wished to go to that place, or would 
I rather, at my death, go directly to Heaven. 
I told Him that I did not know where it was more 
meritorious to go, and where it would give greater 
glory to God, and be better for my soul. 
And He answered me thus:

"The glory would be the same for you, as regards 
the degree of perfection that, from all eternity, 
my divine Justice requires of you. But, for each 
instant of your victimhood in Purgatory 
(accepted now voluntarily on your part) you will 
honor me and serve me much more, than by means 
of a long life of penance, prayer and virtue. 
And I will be more pleased with you, and you 
will console My Heart more, than if you were 
in Heaven at the side of My glorious Humanity. 
Even more: this will be more honor for Me than 
if you were to die at the point of a sword in 
great torments during the martyrdom of your 
body. For this is a martyrdom of the soul, 
the martyrdom of perfect love: charity and 
immolation in all their fullness. Here you 
suffer meriting nothing, just glorifying God, 
for the merit will be in the moment of your 
offering yourself as a victim voluntarily."
On hearing this reasoning, I feared that this 
voice was not that of Our Lord, because I 
could not comprehend how a soul could glorify 
God, and yet not really merit anything. 
Then my Jesus, who sees our thoughts, said to me: 
"Do you think that when I attract a soul to this 
place and state of perfect oblation, any other 
merit than mine is necessary? If the soul and I, 
then, form a perfect fusion, My merits are 
those of the soul and the martyrdom of the 
soul is mine. My Father then sees my perfect 
image in that victim soul, and through my 
merits, his merits exist."

Concerning this same theme, that of victimhood 
in Purgatory, on May 19, 1937 (or 1938), one 
day on receiving Communion, I felt the 
presence of His Excellency, Diaz Barreto. 
It was the anniversary of his death, and I 
had offered the holy Mass for him, and was 
also going to offer my Communion. Feeling 
that presence next to me and hearing his 
paternal words of gratitude for me, it made 
me wonder if what I was feeling was the presence 
of Jesus Himself; only there was a distinctively 
different feature: I felt strong heat near me. 
Then the soul of His Excellency said to me: 
"No, do not believe that it is the Lord, for 
the spiritual fluctuation of my presence lets 
you know that it is a soul who suffers the 
torment of victims."

That was when I recognized that it was His 
Excellency, and it occurred to me to ask him 
if he had great desires to leave that place 
and go to Heaven, and he answered me: 
"There is nothing restraining my will; 
but here, above all, the divine designs 
are loved, and the immense suffering is 
cause for rejoicing."

Thus, my brothers and sisters in Christ: 
let us leave pending the continuation of 
the communication of these most exalted things, 
that God Our Lord wishes to reveal to us.


The Fruit of Victimhood

In the year 1933, on the Feast of the Ascension 
of Our Lord, Thursday, May 25, He said to me: 
"One day, like this, I will carry you to Heaven." 
Then He said some words to me, so delicate that 
it causes me pain to declare them: but it is 
because Jesus is so incomparably loving. Then He 
added: "My love for justice is what justifies 
the miserable ones like you in an excess of mercy. 
It is that which lifts you from nothingness to 
poverty, then enriches you with all its gifts."
Then He said: "For… I love you so much, what do you 
think you will receive in this life, according to 
your senses? Crosses! My beloved, crosses and more 
crosses: illness, abandonment, calumny, mockery, 
persecution, difficulties, sorrow in all its 
manifestations. That is your lot. That My love 
lavishes on souls. Then comes glory, triumph, 
vindication, exaltation and everything an eternal 
apotheosis.* But I do not give this until you have 
reached the limits of danger, when you have reached 
the shores of security. Trust, My little victim, 
all the force of my will is with you."

- - - - - - - - - - - - - - - - - 
* Apotheosis: (a-poth-e-o-sis) 1. The glorification 
of a person or thing. 2. A glorified ideal.

It is a very peculiar thing in this doctrine of 
victim souls in union with Jesus, Victim, and 
through the mediation of Mary, victim also with 
her Son, that Our Lord speaks of the fruit that 
this victimhood will produce. On one occasion He 
said to me: "I promise to give you all the kingdom 
of My souls; I mean that I will give you an infinite 
power to rescue them, since in animating you with My 
virtue, I will increase the value of your acts; and 
I will do the same with all the victim souls that 
follow your path, the path that I will make known 
to the world through you. And, by achieving the 
legion of victim souls, many souls will be saved, 
and will be gathered into My Church, and thus, 
all your desires will be fulfilled, all your 
efforts crowned with success."

What He said to me on this occasion and what He 
promised me, and the manner in which He expressed 
it to me, were so solemn that, although it 
embarrasses me, I will say it: "I swear to you, 
My beloved… I swear to you! Hope against all 
human hope! (Rom. 4:18) Write everything that I give to you, 
write it all, and I promise that not a single 
letter will be fruitless. I am resolved to give 
Myself entirely to you, because you cannot 
appropriate anything, and giving Myself to you thus, 
you will give Me all souls. Now, what do you want 
Me to give you? I give you My eyes so you may see, 
My mouth so you may speak, My hands so you may work, 
and My Heart so you may experience heavenly emotions. 
What more do you want? I have nothing else, being 
God and having everything. When giving Myself thus, 
I give you all that I have. Oh, if you could let 
yourself comprehend these mysteries of love, you 
would die right this moment! Continue, then, under 
your miserable guise, for I can exist very well 
united to you."

Truly these words encompass an unspeakable 
manifestation of the immense love that God Our Lord 
has for mankind, and that He shows us through means 
of His Son, Jesus Christ!

But we must not only work for our own sanctification, 
we must work incessantly to save souls. This I have 
already published; to the point that Our Lord calls 
this zeal to save souls, an apostolate. He says: 
"The apostolate is urgently needed, even in 
contemplative souls: an intimate apostolate. 
I do not want My servants to live for anything 
but to save souls! I want the apostolate in works 
and in prayers. Selfish are those souls who think 
only of saving themselves: they do not give great 
consolation to My Heart."

My brothers and sisters, thus our Divine Lord 
complains of the souls that are interested only 
in their own sanctification; then how much it will 
hurt Him to see so many souls at present above all, 
walking to the right, to the left, forgetting God 
completely, occupied in nothing but offending Him? 
Denying him at times? Blaspheming, too? And us, 
standing smugly aloof?

In June of 1972 the doctrine concerning victim 
souls was already published with sufficient clarity, 
demonstrating that (according to the words of our Lord 
directly) it is the best way in which we can serve. 
Because offering oneself as a victim to Divine Justice 
in union with Jesus, Victim and through the hands of 
the Blessed Virgin, Perpetual Help of her children 
on earth, is the most perfect form of living our 
Christianity, for it combines our own sanctification 
with the salvation of many other souls.

But—how many? You will ask me. How many souls will 
a person offered as a victim be able to save? 
Oh, my brothers and sisters. The fruit of victim souls 
cannot be counted; its fruitfulness depends on the 
union between the person, the victim soul and Christ, 
Victim. And simultaneously, all the victim souls of 
all the world united, although they may not know each 
other until Heaven, it does not matter, provided that 
they keep their daily appointment in the predetermined 
place: In Christ Jesus… and better yet, if it is in 
Jesus in the Blessed Sacrament. Let us see this 
clearly, as Jesus Himself expressed it to me one day. 
It was a day when I could not go to the parish church 
for Communion, and I was very upset about it. Then He 
said to me: "Do you want Me to teach you a secret way 
of living in communion with Me? Lose yourself by means 
of love in My Host, and I will take you in My Heart, 
and you will enter with Me all the souls that receive 
Communion. Think: I have communicated Myself to each 
one of those souls that received Me, their beloved. 
And you will take part in each one of them." (Nov. 22, 1931).
He also told me on another occasion how to increase the 
value of our works. He said to me: "You (victim souls) 
can offer everything in the love of My Eucharistic Heart, 
and it will have an infinite value."

But, my brothers and sisters, one thing I want to, and must, 
indicate clearly: holy sacramental Communion must be received 
with the proper requisites, also. What are they? That the 
Holy Mass be officiated by a true priest in the Latin rite, 
especially the Canon; and that the person who approaches 
to receive Communion, be truly in the state of grace. And 
we know that, to be in the state of sacramental grace, 
it is necessary, besides having made a perfect act of 
contrition, also to have been absolved of our sins by a 
priest who does not alter the sacrament, conforming to 
the ritual: that the confession be oral and personal 
(not in community).

I am going to refer to some other times that my Jesus 
came to complain to me of some souls that were receiving 
Him in Communion, without being in the state of grace. 
One time, at the moment when the priest came to my turn 
at the communion rail, my Jesus said to me: "Look—how they 
wound Me at your right." (My notes have the date of 
July 3, 1934). On another occasion He said to me: 
"Such a very cruel soul, My daughter… how he insults Me. 
He has in himself one demon of impurity and another of 
malice, with which he persecutes Me sacrilegiously; 
and knowing it, he keeps silent about his sin." 
(My notes have the date of July 18, 1937).
Through those years Our Lord wanted to make use of 
this miserable creature to give particular and private 
messages of conscience to some people. I suffered a great 
deal through those assignments; because to me it was 
terribly painful to have to dare to send or speak 
verbally such messages and admonitions, even to 
ecclesiastics and religious; for I was living in the 
home of my parents without any liberty. And as these 
messages aroused the hate of some persons against me, 
my greatest fear was that they would be indiscreet 
and say something to my parents. But Our Lord knew 
what He was doing, and He, on seeing my obedience 
to his divine Word, always helped me. And the best 
thing was that some of these persons repented and 
did penance and changed from their evil conscience 
to one that was good and upright.

He even came to give me, once, a threatening message 
for a young girl of good family, who, unknown to the 
family, was living in very bad sin with a priest; 
and Our Lord advised her, through means of me, to 
prepare herself to die. She was in full youth and 
beauty, and also in good health. Then Our Lord told me 
that I was to give the message, not to her, but to the 
priest with whom she was sinning, for she was the one 
who was inciting him to it. I obeyed, and that priest 
was good and believed in the message and told her. 
And she died a few days after having confessed her sin, 
and cried with penance for having offended God. My Jesus 
told me that she had to know that she would die within 
a few days, and so it was; she died the day of her 
patron saint, that is, on Good Friday. Oh, my brothers 
and sisters, what a terrible thing it is to have 
offended our God, to lose his divine grace, to be 
in mortal sin. And worse yet, to try to hide those 
sins approaching the most sublime sacraments, profaning 
them: confession and holy Communion. May a victim soul 
never commit such sins! Divine Justice demands purity 
of soul of us, so that our penances and sacrifices 
may ascend to Heaven united to those of Christ, 
our Redeemer, so we may be co-redeemers, too, 
and we can save souls!

It is also of utmost importance to us as victims to 
offer our pious acts, because the Holy Church is 
cleansed of evil elements because the enemy who 
never sleeps is sowing discord dispassionately. 
Jesus has spoken to me of this in years long since 
passed, as I will relate later.


Victimhood—the Hidden Life

My brothers and sisters in Christ and the Pure 
Virgin, our Mother of Heaven: the past month, 
July of this year (1972) I sent to "Estrella" 
some words that Our Lord deigned to tell me recently, 
on June 5th of this year. These words were told to me 
during my sacramental Communion of that same day in 
the morning, for I had the problem of not knowing how 
to answer some people, who sought concrete forms in 
which they could exercise their apostolate in 
cooperation with the sisters, such as preparing 
lists of souls that would offer themselves as victims, 
but Our Lord does not want it to be thus.

He says, and insists on making us understand, that 
it is good that all cooperate in atonement, but that 
there be modesty, spiritual modesty. In regard to the 
souls that offer themselves as victims, let there be 
no list prepared of those souls, for there are still 
no Superiors that may be named to take charge. As for 
this poor sister of yours, it is not what I would like 
to have done! For my part, I would like to have the 
chiming of bells every time a soul offers itself as 
a victim, but my Jesus says: "In regard to preparing 
a list of the victim souls for the pastors of the Church? 
No, the time has not yet come. Now everything must be 
done discreetly, and without ostentation."

He tells us in an implicit form, a bitter truth we all 
now feel: our holy Church has unworthy shepherds. 
That is why Our Lord Jesus Christ has withdrawn 
graces, gifts that He promised before; now He withdraws 
them, He defers them for other, later epochs. How sad, 
my brothers and sisters.

Exactly the same thing happened with other things that 
earlier He said and requested explicitly; now He 
revokes his will for them, and He leaves us bereft 
of those gifts, those graces.

Let us remember one thing concerning this: He Himself 
had asked for a pilgrimage to go to Rome, petitioning 
certain things of the Holy Father, Paul VI, and he 
designated certain persons to take this commission, 
but those people paid no attention to Him. Some did 
not believe in His message and others, although they 
believed, were filled with fear; and eventually those 
who made the pilgrimage, did not do it except by 
provoking scandal. And now, Jesus indicates and 
says that nothing can be done in Rome; only prayer 
and atonement in the catacombs.

"To pray and to atone in the catacombs," is as if 
to say, in secret, in the secret of our rooms, as 
Our Lord enjoins us in the Gospel, in union with 
the Blessed Virgin and the most chaste Joseph, as 
they lived always here below in their little house 
in Nazareth, humbly, hidden, working, praying and 
sacrificing for the salvation of men.

This, my brothers and sisters, is that precious 
pearl of which Jesus spoke, that must be bought 
at the expense of selling everything; this is the 
only thing necessary, extolled in Magdalen when 
He told her sister, Martha: "Martha thou are 
careful, and art troubled about many things; 
but one thing is necessary. Mary hath chosen 
the best part." (Lk. 10, 41). The only thing, 
if we acquire it here, my brothers and sisters, 
of which we will never be deprived.

Let us think about this right now, when so many 
roads are branching off, seducing many by 
appealing to their passions; to each one by 
the passion that dominates him most. Because, 
best of all, after we have left everything, 
we leave ourselves, forgetting ourselves 
and seeking solitude, to hide ourselves 
with Christ in God. The Blessed Virgin made 
her vows in the corner of her house; there 
she attracted toward herself the complacent 
glances of the august divine Trinity, and the 
promise of the Eternal Father to our first 
parents in the terrestrial paradise was realized. 
Similarly now, we must hide ourselves in order 
to elevate our offerings to Heaven, pure and clean, 
as we would like to be found at the hour of 
final accounting.

My brothers and sisters, I am exhorting you 
with all these concepts that are not mine, 
but God’s, received in recent messages—not 
public ones—but so that the essential part 
of their substance can be given to you.
Each day, the seductions increase; they are 
strong and varied; the infernal cunning is 
reaching a peak. That is why we must say that 
we are in a tremendous, dangerous tempest, 
worse than if it were hail or fire. Let us 
hide ourselves to pray and to do penance. 
Let us truly convert ourselves to the Lord, 
following the example of the holy Fathers 
of the Church, and atoning to Divine Justice, 
so we may succeed in having these times of 
confusion and fear shortened (Mt. 24:22).
Let us remember and let us always keep in mind 
our fraternal solidarity, and let us rescue 
those who go wandering, those that have fallen 
but have not died, even if they are the greatest 
sinners and criminals. We can, if we decide to, 
with divine help, rescue their souls, so that 
they make an act of contrition, even if it be 
in the last moment.

-------------------------------------------------- 


		Appendix

	Consecration of Victimhood

LORD my God, you have asked everything of your 
little servant: take and receive everything, then. 
This day I belong to you without any reservations,
forever. O Beloved of my soul! It is you only whom 
I want, and for your love I renounce all.

“O God of Love! Take my memory, and all its memories, 
take my intelligence so that it will act only for 
your greatest glory; take my will entirely, so that 
it will forever be drowned in your own; never again 
what I want, O most sweet Jesus, but always what you 
want; receive me, guide me, sanctify me, direct me to you.

“O God of goodness, take my body and all its senses, 
my spirit and all its faculties, my heart and all its 
affections; O adorable Savior, you are the sole owner 
of my soul and of all my being; receive the immolation, 
that every day and every hour, I offer you in silence, 
deign to accept it and change it, into grace and blessing 
for all those I love, for the conversion of sinners, and for
the sanctification of souls.

“O Jesus! Take all of my little heart; it begs and sighs 
to belong to you alone; hold it always in your powerful 
hands, so that it will surrender and pour itself out to 
no other creature.

“Lord, take and sanctify all my words, all my actions, 
all my desires. Be for my soul its good and its all. 
To you I give and abandon it.

“I accept with love all that you send me: pain, sorrow, 
joy, consolation, dryness, shame, desertion, scorn, 
humiliation, work, suffering, trials, everything
that comes to me from you, everything that you wish, O Jesus.

“I submit humbly to the glorious control of your providence 
in supporting me solely by the help of your immense goodness; 
I promise you the most sincere fidelity. O Divine Savior, 
as a victim for the salvation of souls, I surrender and 
abandon myself to you.

“I implore you to accept all of my offering, and I will 
then be happy and trusting. Alas! It is all too little, 
I know, but I haven’t anything else; I love my extreme 
worthlessness, because it will obtain for me your mercy 
and all your paternal solicitude.

“My God, you know my frailty and the bottomless abyss 
of my weakness. If, one day, I were to be unfaithful to 
your sovereign will, if I were to recoil before suffering 
and the cross, and to stray from your path of love, fleeing 
the tender protection of your arms, Oh! I beg and implore 
you for the grace of dying at that instant. Pardon me, 
O Sacred Heart of my Saviour, forgive me by your most 
sweet name of Jesus, by the sorrows of Mary, by the intercession
of Saint Joseph, and by the love that you had in doing your 
Father’s will.

“O God of my soul! O Divine Sun! I love you, I bless you, 
I praise you, I abandon myself completely to you. I take 
refuge in you. Hide me in your bosom, for my being shudders 
under the burden of the cruel afflictions that crush me on 
all sides –and I am always so alone.

“My Beloved, help me, take me with you. In you alone I wish 
to live, so that in you alone I may die.”

Written by a priest, based on the writings of Maria Concepcion 
Zuniga and Berthe Petit.

	Questions and Answers

Are there any organizations, meetings, rules, external 
observances, etc., for being a victim soul?

There are no external rules, no organization, no meetings, 
etc., for being a victim soul. The norms for being a 
victim are given in the book "Legion of Victim Souls." 
The essence of being a victim consists in remaining united to
Christ, by practicing the doctrine of reparation, 
sacrifice and atonement.

Are there any exterior practices for victim souls?

There are no exterior practices that are required formally. 
However, it is recommended for victim souls to kiss the 
ground often. Our Lord requested Josefa Menendez to kiss 
the ground frequently. At Lourdes the Blessed Virgin
requested Bernadette to kiss the ground for the conversion 
of sinners. The seers of Fatima prayed with their faces to 
the ground. Kissing the ground is an exterior sign of 
reparation, adoration, humility, thanksgiving, expiation, and
atonement.

Is there any other practice besides this?

The other practice used frequently is to pray with one's 
arms in the form of a cross. (See booklet Penitential Rosary.) 
Praying with one's arms in the form of a cross is a reminder 
that a victim should be united to Christ, who died on
the cross with his arms extended.

What should victim souls read?

Victim souls may read any suitable Catholic books. It is 
recommended to read Scripture, the New Testament, the "Imitation 
of Christ" by Thomas a Kempis, and "The Way of Divine Love" by 
Josefa Menendez, because these books describe how victims should 
live in their day-to-day lives.

	Historical Note about Conversion of Russia

THE YEAR 1867 was the anniversary year of the martyrdom 
of Saints Peter and Paul. Many pilgrims were in Rome at 
that time, in order to visit the tombs of the two apostles 
and to attend the ceremonies that were being held. At the 
same time that these events were happening, the original
image of Our Lady of Perpetual Help was re-discovered 
(it had been hidden because of the persecution of the 
church by the liberals). Pope Pius IX commanded the image 
to be carried in solemn procession through the streets
of Rome. During the procession a mother held her sick, 
infirm baby toward the image, and it was cured instantly. 
Many other miracles of cures and conversions occurred 
during the procession. After the procession the image was
placed in the church of St. Matthew, and the Pope commanded 
the Redemptorist Fathers to spread copies of the sacred 
image throughout the world. The Redemptorists obeyed, and 
by 1900 the image of Our Lady of Perpetual Help was well-known 
by Catholics in all nations. At that time (1867) the Pope
made a prophecy: "Our Lady of Perpetual Help and the Sacred 
Heart of Jesus will save the world for the last periods of time."

In Eastern Orthodox churches, this sacred image is venerated 
under the title "Our Lady of the Passion." At each side of 
the image the archangels Michael and Gabriel are holding the 
cross, the nails, and other instruments of the passion. The 
Infant Jesus is looking at the cross, his sandal is falling off, 
and he places his hands into the hands of his mother. 
(He knows in advance that he is the Lamb of God, the victim 
that will be immolated on the altar of the cross). During the 
1930s a prophecy was made to a soul in Mexico, that the
veneration of this image would contribute to the conversion 
of the Eastern Orthodox nations (especially Russia) to the 
Roman Catholic Church.

	Writings of Maria Concepcion Zuniga Lopez

"Wisdom renews all things, and through nations conveys 
herself into holy souls. She makes the friends of God 
and prophets." --- Wisdom 7:27

Maria Concepcion Zuniga Lopez was a Mexican religious 
who died in the odor of sanctity in 1979. Her most 
famous book is "Legion of Victim Souls."
(Imprimatur, 1966). Her other works are:

My Best Book. A short autobiography.
Laments of Jesus, Victim. Six short meditations.
Warnings and Voices from Beyond the Grave. 
An account of how her sister, Esther Zuniga, 
asked help from purgatory. 
Prayer books: Penitential Rosary.
The value of praying with one's arms in the form 
of a cross. 
Novena to Our Lady of Perpetual Help. 
These books have been translated into English and
are available on-line. -- atonementbooklets.com

"Ask not who is speaking, but mark what is said." 
- Imitation, Bk. 1, Ch. 5.

Direct questions to: editor@atonementbooklets.20m.com

	Christ Needs Victims: Our Lord to Josefa Menendez

On February 11, 1923, Our Lord appeared to Sister Josefa 
Menendez in France, with his Heart glowing like fire and 
said: “And now, let us work for souls. Many are lost, it 
is true, but we shall be able to save many others from the 
ways of perdition, and this will comfort My Heart, in spite 
of the offenses committed against It. Do you know, Josefa, 
how sinners rend Me, and how much I need those who will
make reparation? That is why I come to rest among those 
I have myself chosen. May these souls, by their fidelity 
and their love, heal the wounds that sinners cause Me. 
I need victims to repair the bitterness inflicted on My 
Heart, and to relieve My sorrow. How great is the number 
of sins committed! How many the souls that are
lost!” (Mt. 7:13)

On October 15, 1923, Our Lord told her: “Do not imagine 
that I am going to speak to you of anything but My Cross. 
By it I saved the world: by it I will bring the world back 
to the truths of faith and to the Way of Love. I will
manifest My will to you: I saved the world from the Cross, 
that is to say, through suffering. You know that sin is an 
infinite offense and needs infinite reparation. That is why 
I ask you to offer up your sufferings and labors, in union 
with the infinite merits of My Heart. You know that My Heart 
is yours. Take it, therefore, and repair by It. Instill love 
and trust into the souls that come in contact with you. 
Bathe them in love; bathe them in confidence in the goodness 
and mercy of My Heart. Whenever you can speak of me and make
Me known, tell them always not to fear, for I am a God of Love.

“I recommend three practices very specially to you: First: 
The practice of the Holy Hour, because it is one of the 
ways by which an infinite reparation can be offered up to 
God the Father, through the mediation of Jesus Christ His
Divine Son. 

– Second: The devotion of the five Paters [Our Fathers] in honor
of My wounds, since through them the world was saved. 

– Third: Constant union, or rather daily offering of 
the merits of My Heart, because by doing so you will 
give to all your actions an infinite value. Unceasingly 
use My Life, My Blood, My Heart. Confide constantly and 
without any fear in this Heart: this secret is known to few: 
I want to you know it and profit by it.” ("The Way
of Divine Love," p. 233, 405)

"The Way of Divine Love," by Josefa Menendez. This book 
is more than an account of extraordinary graces granted 
to a humble soul. It is the message that Our Lord desired 
to be made known to the world. It is truly a spiritual classic. 
Approved by Pope Pius XII. 506 pages. 
Soft cover. $3.50 + $4.00 shipping.
J.M.J. Book Company, P.O. Box 15, Necedah, WI 54646 USA
Tel. (608) 565-2516

	Words of Christ to Maria Concepcion Zuniga

"It is necessary to withdraw from the vice that has 
infected everyone at the present time: radio and 
television. They must have a moderate schedule for
this diversion, and not occupy themselves with immoral 
programs, as most of them are, and err by permitting 
children to lose their innocence through this
wicked diversion." (Jan. 10, 1974)

"They must use vocal prayers, although they be little 
ones, but they will elevate the soul to its God. They 
would have to have a most intimate filial relationship
with my Blessed Mother. The holy family Rosary, communions and
visits to my Eucharistic Sacrament, even spiritually, at least, 
and this during the day and even at night." (Jan. 10, 1974)

"Another sinful thing at present is the decor of the rooms 
of seculars, where now no place of preference is given to 
my Sacred Heart not to the images of my Immaculate Mother, 
my saints and my angels. ... The homes of believing
seculars are a shame. Let them show with works the faith 
and love that some of them still claim to have for me." 
(Jan. 10, 1974)

"With respect to the life of perfection, it is just as you 
have grasped it this morning. Let people be guided by the 
book written by my very beloved son, Thomas a Kempis. He 
entitled his writings 'The Imitation of Christ' by an
order that I gave him, because he wrote these marvelous 
pages by the light of my spirit." (Nov. 14, 1973)

"These souls do not need to change their manner of living 
externally, that is, the married couples in their homes 
and in the married state, can form a part of my Work of 
Atonement. The young, who have not chosen a state, or the
adults that are still single, those, yes. Let them consecrate 
themselves completely to giving veneration to my Victim Heart. 
Let them live united to me, and to the Minim sisters. The sick, 
the professionals, let them live as though fastened to the 
cross of their duties: let them unite themselves to the legion of
victim souls." (July 17, 1974)

"Read this text ("Legion of Victim Souls") with a simple and 
proper spirit, and I promise to give you the graces necessary 
to participate in the Work of Atonement. I, Christ, your 
Redeemer and Master, promise it to you. This is the last 
revelation my Victim Heart makes to men. My peace be with 
all those who believe in my messages given through your 
mediation. I am honored and served by those who believe me." 
(Nov. 5, 1973)

Permission is hereby given to copy this booklet,
provided the text is not changed.

* * * * * * * * * * *

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 Atonement Booklets
 943 10th Ave. #327
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Email address: editor@atonementbooklets.20m.com
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 Title: Legion of Victim Souls
Author: Maria Concepcion Zuniga Lopez

Release Date: May, 2001 [Most recently updated: 
August 26, 2011]
Language: English
Character set encoding: ISO-646-US (US-ASCII)
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