20th Round in the Divine Will The Agony in the Garden
20th Round in the Divine Will The Agony in the Garden
My afflicted Jesus, You have left yourself in the Sacrament of the Eucharist by bilocating your life within each Host; You did so in order to enter into every soul and place yourself at the disposal of all, and You tell us: “I will not leave you [as orphans]; I will remain with You to establish the Kingdom of My Divine Will among you, My children.” Having said this, your love is satisfied, whereby You now embark upon the sea of your Passion.
You now direct your steps toward the Garden of Gethsemane. I behold You prostrating yourself to the ground to pray, and as You pray, your breathing becomes labored, You sigh, You agonize and You sweat Blood. All things present themselves before You: All the sorrows of your Passion on account of the sins of all mankind42 , each of which bears the marks of the deadly weapon of the human will that wars against God. Indeed, the deadly weapon of the human will that causes the Divine Will to agonize, has and continues to render the Divine Will sterile within itself.
My agonizing Jesus, my poor heart cannot bear to see You prostrate on the ground and bathed in your own Blood. For the sake of your bitter agony, I entreat You to establish on earth the Kingdom of your Divine Will. With the weapons of your Divine Will, vanquish the weapons of the human will so that is may undergo the agony of defeat and your Divine Will may be justly vindicated of the agony it has been forced to endure or many long centuries. In this way, the human will shall no longer have a life of its own, but will implore the life of your Divine Will to reign in every heart.
And I, my Jesus, embrace You to comfort You by making my “I love You, I adore You” and “I bless You”, flow in every drop of Blood You shed, and in every sorrow, distress and longing You endure. With my “I love You,” I offer You in exchange for every sin You behold, many white clouds that conceal from You the horrid sight of so many sins, whereby You behold nothing other than my “I love You” that implores the Kingdom of your Divine Will on earth.
Now, Jesus, pay heed to my supplications: If your Divine Will were already reigning on earth, You would not experience so many sorrows, nor would You suffer such an excruciating agony. So before leaving this garden, give me your word and make this little daughter of yours happy: tell me that the triumph of your Divine Will shall come.
My sorrowful Jesus, your enemies have now arrived at the garden. They bind You with ropes and chains, they stomp on You, drag You and bring You from one tribunal to the next. My love, I follow You step by step to seal all of your sorrows with my “I love You”, and to ask You, with the same ropes and chains that bind You, to bind our rebellious will so it may no longer oppose your Divine Will, but may give it the freedom to reign.
O my Jesus, your enemies give You no rest, but heap sufferings upon You. They cover You with spittle, accuse You of being an evil-doer and, after sentencing You to death,43 imprison You. Jesus, my [divine] prisoner, I will not leave You. I offer You my “I love You” to envelop the spittle in such a way that, experiencing only my love, You may no longer acknowledge it.
May my “I love You” be a weapon to defend You from all the sufferings and insults aimed at You, to put your enemies to flight and to convert all souls to You. May my “I love You” be a light to You in the dark prison in which they have thrust You, may it keep You company and compel You to free us from the prison of our will, so that having been set free, we may become children of your Divine Fiat. My tormented Jesus, your enemies release You with the barbaric intention of subjecting You to yet greater sufferings before putting You to death. Dragging You, they bring You before various tribunals, from Pilot to Herod. In making fun of You, Herod goes so far as to have You dressed as a madman, thus causing You unspeakable sorrow. My love, how much You suffer! With my “I love You” I wish to fashion for You a robe of light – woven from my “I love You” – to dazzle your enemies and persuade them to no longer torment You, but to recognize You [as their King]. May You free us from the point of madness to which the human will drives us – a madness that makes us lose the awareness of our true good, which is doing your Divine Will.
https://redeeminggod.com/let-this-cup-pass-did-jesus-change-his-mind/
42 The original Italian text reads, “…tutte le pene di tutti i peccati…”. This refers to Jesus having taken upon himself all of mankind’s sins and all the punishment due to such sins. While Sacramental Confession takes away all of the penitent’s “sin”, it does not take away the “punishment due to sin”. Therefore, in Confession a priest will impose a penance that serves to expiate here on earth part of the temporal punishment due to confessed sin. All punishment due to confessed sin that is not expiated here on earth, is expiated after death in purgatory. Nevertheless one may receive a “plenary indulgence”, which is the complete forgiveness of all “sin” and “all punishment due to sin” by going to Confession and receiving Communion on the Feast Day of Divine Mercy, which is celebrated the first Sunday after Easter. Beginning in Gethsemane and culminating on the Cross at the 3pm hour, Jesus purchased for us this plenary indulgence which, in the Great Jubilee Year of 2000, Pope John Paul II sanctioned as a Universal Feast Day in the Church.
43 The death sentence Luisa here refers to was preceded by Annas’ interrogation (cf. The Hours of the Passion, 2am hour) and pronounced by Caiaphas (cf. Ibid., 6am hour), and Pontius Pilate (cf. Ibid., 9am hour). After his arrest Jesus appears on six separate occasions to four authorities: Annas (the high priest the Romans had deposed from office in 15 A.D., who nonetheless wielded considerable power through his five high-priest sons);
Caiaphas (the ruling high priest of the Sanhedrin and son-inlaw of Caiaphas before whom Jesus appeared twice: cf. Ibid., 3am hour; 6am hour); Pontius Pilate (the Roman Procurator of Judea and Samaria before whom Jesus appeared twice: cf. Ibid., 7am hour; 8am hour) and Herod Antipas (the Jewish tetrarch of Galilee and Perea who was visiting Jerusalem).
https://redeeminggod.com/let-this-cup-pass-did-jesus-change-his-mind/
42 The original Italian text reads, “…tutte le pene di tutti i peccati…”. This refers to Jesus having taken upon himself all of mankind’s sins and all the punishment due to such sins. While Sacramental Confession takes away all of the penitent’s “sin”, it does not take away the “punishment due to sin”. Therefore, in Confession a priest will impose a penance that serves to expiate here on earth part of the temporal punishment due to confessed sin. All punishment due to confessed sin that is not expiated here on earth, is expiated after death in purgatory. Nevertheless one may receive a “plenary indulgence”, which is the complete forgiveness of all “sin” and “all punishment due to sin” by going to Confession and receiving Communion on the Feast Day of Divine Mercy, which is celebrated the first Sunday after Easter. Beginning in Gethsemane and culminating on the Cross at the 3pm hour, Jesus purchased for us this plenary indulgence which, in the Great Jubilee Year of 2000, Pope John Paul II sanctioned as a Universal Feast Day in the Church.
43 The death sentence Luisa here refers to was preceded by Annas’ interrogation (cf. The Hours of the Passion, 2am hour) and pronounced by Caiaphas (cf. Ibid., 6am hour), and Pontius Pilate (cf. Ibid., 9am hour). After his arrest Jesus appears on six separate occasions to four authorities: Annas (the high priest the Romans had deposed from office in 15 A.D., who nonetheless wielded considerable power through his five high-priest sons);
Caiaphas (the ruling high priest of the Sanhedrin and son-inlaw of Caiaphas before whom Jesus appeared twice: cf. Ibid., 3am hour; 6am hour); Pontius Pilate (the Roman Procurator of Judea and Samaria before whom Jesus appeared twice: cf. Ibid., 7am hour; 8am hour) and Herod Antipas (the Jewish tetrarch of Galilee and Perea who was visiting Jerusalem).
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