601. Death of Judas of Kerioth. The Behaviour of Mary towards Judas Cancels Eve's Bearing towards Cain.
31st March 1944. Friday in Passion Week, 2 a.m.
Here is my very painful vision in these early hours of Passion Friday, as it appeared to me while I was saying the prayers of the Hour of Our Lady of Sorrows; in fact I had thought that spending the night before my Profession in the company of the Virgin of Seven Sorrows was the best preparation for the Profession.
I see Judas. He is alone. He is dressed in light yellow with a red cord round his waist. My internal warner informs me that Jesus has been captured a short time ago and that Judas, who had run away after the arrest, is a prey to contrasting ideas. In fact the Iscariot looks like a furious wild beast hunted down by a pack of mastiffs. Every breath of wind rustling among leaves, any noise in the streets, the gurgling of a fountain make him start and turn round suspiciously and with terror, as if an executioner had caught up with him. He looks round with his head lowered, his neck twisted, rolling his eyes like one who wants to see but is afraid of seeing, and if a play of moonlight forms a shadow with a human appearance, he opens his eyes wide, jumps back, he becomes more livid than he normally is, he stops for a moment and then runs away headlong, retracing his steps, slipping away along other narrow streets, until another noise, another play of light makes him stop or run away in a different direction.
In his crazy running he goes towards the centre of the town. But the clamour of people makes him realise that he is near Caiaphas' house, and then, pressing his head with his hands and stooping as if those shouts were stones lapidating him, he runs away. And in doing so he runs along a lane that takes him straight towards the house where the Supper was consumed. He becomes aware of that when he is in front of it, because there is a little fountain that trickles just there. The drops of water that fall into the small stone basin and the light whistle of the wind, that blowing along the narrow lane produces a kind of repressed groan, must sound to him like the tears and the moaning of the betrayed tortured Master. He covers his ears with his hands in order not to hear and runs away with his eyes closed in order not to see that door, which he had entered with the Master a few hours earlier, and from which he had come out to go and get the armed guards to arrest Him.
While running so blindly, he bumps against a stray dog, the first dog I have seen since I had visions, a big grey hairy dog that moves to one side snarling, ready to hurl itself upon the disturber. Judas opens his eyes and meets the two phosphorescent ones staring at him, and he sees the white uncovered fangs that seem to be laughing in a diabolic manner. He gives a shriek of terror. The dog, that perhaps takes it for a cry of menace, rushes upon him and they both roll in the dust: Judas underneath, paralysed by fear, the dog or, top of him. When the animal leaves the prey, perhaps considered unworthy of a struggle, Judas is bleeding because of two of three bites, and his mantle is badly torn.
One bite has injured Judas' cheek, exactly where he kissed Jesus. His cheek is bleeding and the blood stains the neck of Judas' yellowish garment. It forms a sort of collar of blood soaking the red cord that fastens the garment round the neck, making it even redder. Judas, touching his cheek with his hand and looking at the dog that is going away, but he looks at it from the opening of a door, whispers: « Beelzebub! », and with a fresh shriek he runs away chased by the dog for some time. He runs as far as the little bridge near Gethsemane. Here, either because it was tired of chasing him or because it was rabid and the water turns it away, the dog abandons the prey and goes back snarling. Judas, who had rushed into the torrent to get stones to throw at the dog, when he sees it go away, looks around and realises that the water reaches half-way up his calves. Without bothering about his garments, which are getting wetter and wetter, he bends down as far as the water and drinks, as if he were parched by fever, and he washes his cheek that is bleeding and must be painful.
In the light of daybreak he climbs out of the gravel-bed, on the other side, as if he were still afraid of the dog and did not dare to go back towards the town. He walks a few metres and finds himself at the entrance to the Garden of the Mount of Olives. He shouts: « No! No! » when he recognises the place. Then, I do not know through which irresistible force or through which satanic criminal sadism, he proceeds in that place. He looks for the place where Jesus was arrested. The earth of the path trampled on by many feet, the grass ruffled at a certain point and some blood on the ground, perhaps Malchus', make him understand that there he pointed out the Innocent to the executioners.
He looks and looks… and then he utters a hoarse cry and jumps backwards. He shouts: « That blood, that blood!… » and he points it out… to whom? with his hand stretched out and his forefinger pointed to it. In the increasing light his face is ashen and ghastly. He looks like a madman. His eyes are wide open and shiny as if he were delirious, his hair, ruffled by his running and his terror, looks shaggy on his head, his cheek, which is swelling, twists his mouth in a grin. His tunic, torn, covered with blood, wet, muddy, because the dust that had stuck to the wet cloth has become mud, makes him look like a beggar. His mantle, which is also torn and muddy, hangs down from one shoulder like a rag, and he gets caught in it when, continuing to shout: « That blood, that blood! » he steps back, as if that blood had become a sea that rises and submerges.
Judas falls back and hurts the back of his head against a stone. He moans with pain and fear. « Who is it? » he shouts. He must have thought that somebody had made him fall to strike him. He turns round terrified. There is no one! He stands up. Blood is now dripping also at the back of his neck. The red circle widens on his garment. It does not fall to the ground, because there is not much of it. His garment absorbs it. The red halter now seems to be already round his neck.
He walks. He finds the traces of the little fire lit by Peter at the foot of an olive-tree. But he does not know that it is Peter's work and he must think that Jesus was there. He shouts: « Away! Away! » and with both hands stretched out in front of him, he seems to be driving back a ghost that torments him. He runs away, and ends up just against the rock of the Agony.
By now daybreak is clear and one can see well and immediately. Judas sees Jesus' mantle left folded on the rock. He recognises it. He wants to touch it. He is afraid. He stretches out his hand and withdraws it. He wants and does not want. But that mantle fascinates him. He moans: « No. No. » He then says: « Yes, by Satan! Yes. I want to touch it. I am not afraid! I am not afraid! »
He says that he is not afraid, but his teeth are chattering with terror, and the noise made above his head by a branch of an olivetree, that is blown by the wind against the nearby trunk, makes him shout once again. And yet he makes an effort and gets hold of the mantle. And he laughs. The laughter of a madman, of a demon. A hysterical, broken, lugubrious, never ending laughter, because he has overcome his fear. And he says so: « You do not frighten me, Christ. I am no longer afraid. I was so much afraid of You, because I thought that You were a God and a strong man. Now You no longer frighten me, because You are not God. You are a poor madman, a weakling. You did not know how to defend Yourself. You did not reduce me to ashes, neither did You read betrayal in my heart. My fears!… What a fool! When You spoke, even yesterday evening, I thought You knew. But You knew nothing. It was my fear that gave the tone of prophecy to Your common words. You are nothing. You have allowed Yourself to be sold, pointed out, caught like a mouse in its hole. Your power! Your origin! Ha! Ha! Ha! Buffoon! Satan is the strong one! Stronger than You. He defeated You! Ha! Ha! Ha!
The Prophet! The Messiah! The King of Israel! And You subjugated me for three years! With fear always in my heart! And I had lie to deceive You subtly when I wanted to enjoy life! But even if I had stolen and fornicated without all the cunning I used to employ, You would not have done me anything. Faint-hearted! Fool! Coward! Take this! Take this! Take this! I was wrong in not doing to You what I am now doing to Your mantle to revenge myself for the time You kept me the slave of fear. Fear of a rabbit!… Take this! Here! Take this! »
At each « take this! » Judas bites the cloth of the mantle and tries to tear it. He rumples it with his hands. But in doing so, he unfolds it and the stains wetting it appear. Judas stops in his fury. He stares at those stains. He touches them. He smells them. It is blood… He spreads out the whole mantle. The impression left by the two hands stained with blood, when Jesus pressed the cloth against His face, is clearly visible.
« Ah!… Blood! Blood! His… No! » Judas drops the mantle and looks around. Also on the rock, where Jesus leaned with His back when the angel comforted Him, there is a dark mark of blood that is clotting. « There!… There!… Blood! Blood!… » He lowers his eyes in order not to see, and he sees the grass all stained with the blood that has dropped on it. As it has been diluted by the dew, it looks as if it had just dripped. It is red and shines in the early sunshine. « No! No! No! I don't want to see it! I cannot look at that blood! Help! » and he holds his throat with his hands and gropes about, as if he were drowning in a sea of blood. « Back! Back! Leave me! Leave me! Cursed! But this blood is a sea! It covers the Earth! The Earth! The Earth! And on the Earth there is no room for me, because I cannot look at that blood that covers it. I am the Cain of the Innocent! » I think that the idea of suicide entered his heart at this moment. Judas' face is frightening.
He jumps from the terrace and runs away through the olivegrove without going back the way he came. He looks like one chased by wild beasts. He goes back to town. He envelops himself in his mantle as best he can and he tries to cover his wound and his face as much as possible. He turns his steps towards the Temple.
But while going there, at a crossroad he finds himself in front of the rabble who are dragging Jesus to Pilate. He cannot withdraw, because other people press him from behind, as they flock to see. And, tall as he is, he dominates forcibly and sees. And he meets Jesus' eyes… They exchange glances for a moment. Then Jesus, tied and beaten, passes by. And Judas falls on his back, as if he had fainted. The crowds trample on him pitilessly, and he does not react. He obviously prefers to be trodden on by the whole world, rather than meet those eyes.
When the deicide pack has gone by with the Martyr, and the street is empty, he stands up again and runs to the Temple. He bumps against and almost overthrows a guard on duty at the gate of the enclosure. Other guards run to prevent the frantic man from entering. But like a furious bull, he routs them all. One of them, who clings to him to prevent him from going into the hall of the Sanhedrin, where they are all still gathered discussing, is seized by the throat, strangled and thrown down the three steps, if not dead, certainly at the point of death.
Judas Throws Money in the Temple James Tissot
« I don't want your money, may you be damned » he shouts, standing in the middle of the hall, just where Jesus was previously. He looks like a demon who has come out of hell. Bleeding, unkempt, in a state of delirious fury, slavering, his hands like claws, he shouts and seems to be barking, so shrill and hoarse is his howling voice. « I don't want your money, you cursed ones. You have ruined me. You have made me commit the gravest sin. I am cursed like you! I have betrayed innocent Blood. May that Blood and my death fall upon you. Upon you… No! Ha!… » Judas sees the floor stained with blood. « Even here, is there blood even here? Everywhere! His blood is everywhere! But how much blood has the Lamb of God, to cover the whole Earth like this without dying? And I have shed it! Through your instigation. Cursed! May you be cursed for ever! Cursed be these walls! Cursed be this profaned Temple! Cursed be the deicide Pontiff! Cursed be the unworthy priests, the false doctors, the hypocritical Pharisees, the cruel Judaeans, the sly scribes! May I be accursed! Curse me! Keep your money and may it strangle your souls in your throats, as the halter strangles me » and he throws the purse in Caiaphas' teeth and goes away howling, while the coins tinkle spreading out on the floor after striking Caiaphas' mouth and making it bleed. No one dare stop him.
He goes out. He runs along the streets. And he fatally meets with Jesus twice again, as He goes and comes back from Herod.
He departs from the town centre, taking the poorest lanes at random and he ends up again at the house of the Supper. It is all closed as if it were abandoned. He stops. He looks at it. « The Mother! » he whispers. « The Mother!… » He is undecided… « I have a mother as well! And I have killed a son of a mother!… And yet… I want to go in… To see that room again. There is no blood in there… » He knocks at the door.
He knocks again… and again… The mistress of the house comes to open and half-opens the door. Ajar… And seeing the man so agitated and altered beyond recognition, she utters a cry and tries to close the door again. But Judas opens it wide with a push of his shoulder and, knocking down the terrified woman, he goes in.
He runs towards the little door that lets into the Supper Room. He opens it and goes in. A beautiful sunshine enters through the wide-open windows. Judas breathes a sigh of relief. He proceeds.
Everything is calm and silent here. The dishes are still as they were left. One understands that nobody has taken care of them. One might think that they are about to sit at the table.
Judas goes towards the table. He looks whether there is any wine in the amphorae. There is. He drinks greedily out of the amphora itself, lifting it with both hands. Then he sits down and rests his head on his arms folded on the table. He does not notice that he has sat just where Jesus was seated and that in front of him there is the chalice used for the Eucharist. He remains still for some time, until his panting after so much running calms down. He then looks up and sees the chalice. And he realises where he has sat down.
He stands up as if he were possessed. But the chalice enchants him. A little red wine is still in the bottom of it and the sun, shining on the metal (it looks like silver ) inflames the liquid. « Blood! Blood! Blood also here! His Blood! His Blood! "Do this in memory of Me!… Take this and drink it. This is My Blood… The Blood of the new testament that will be shed for you… Ha! I am cursed! It can no longer be shed for me to remit my sin. I do not ask to be forgiven, because He cannot forgive me. Away, away! There is no place where the Cain of God may find peace. Death! Death to me!… »
He goes out. He finds himself in front of Mary, Who is standing at the door of the room where Jesus left Her. Hearing a noise, She has looked out, hoping perhaps to see John, who has been away such a long time. She looks as pale as if She had lost all Her blood. Grief has made Her eyes resemble even more those of Her Son. Judas meets those eyes that look at him with the same sorrowful conscious knowledge with which Jesus looked at him in the street, and uttering a frightened « Oh! » he leans against the wall.
« Judas! » says Mary, « Judas, why have you come? » The same words as Jesus'. And they are spoken with sad love. Judas remembers them and shouts.
« Judas » repeats Mary « what have you done? To so much love have you replied by betraying? » Mary's voice is a trembling caress.
Judas is about to run away. Mary calls him with a voice that should have converted a demon. « Judas! Judas! Stop! Stop! Listen! I am telling you in His name: repent, Judas. He forgives… » Judas has run away. Mary's voice, Her appearance, have been the coup de grace, or rather of disgrace, because he resists Her.
He goes away precipitately. He meets John who is going towards the house to get Mary. The sentence has been passed. Jesus is about to go to Calvary. It is time to take Mary to Her Son. John recognises Judas, although there is little left of the handsome Judas of not long ago. « You here? » John says to him with obvious disgust. « You here? May you be cursed, you killer of the Son of God! The Master has been condemned. Rejoice, if you can. But get out of the way. I am going to get the Mother. Do not let Her, the other Victim of yours, meet you, you reptile. »
Judas runs away. He has enveloped his head in the tatters of his mantle, leaving only a small opening for his eyes. People, the few people who are not near the Praetorium, avoid him, as if they saw a madman. And that is what he looks like.
He wanders about the country. Now and again the wind carries an echo of the clamour made by the crowds who follow Jesus cursing Him. Every time such echo reaches Judas, he howls like a jackal.
I think that he has really gone mad, because he continuously knocks his head against the low stone walls. Or he has become hydrophobic because every time he sees a liquid - water, milk carried in a vessel by a child, oil dripping from a goatskin - he howls and shouts: « Blood! Blood! His Blood! » He would like to drink at streams and fountains. But he cannot, because water seems blood to him, and he says so: « It's blood! It's blood! It is drowning me! It is burning me! I am on fire! He gave me His Blood yesterday, and it has become fire in me! May I be accursed, and You, too! »
He goes up and down the hills around Jerusalem. And his eyes are irresistibly attracted towards Golgotha. And twice from afar he sees the procession wind uphill. He looks and howls.
It is now on the top. Judas also is on top of a little hill covered with olive-trees. He has gone in by opening a rustic paling, as if he were the owner or at least well acquainted with the place. I am under the impression that Judas did not have much consideration for other people's property. Standing uptight under an olive-tree on the edge of a terrace, he looks towards Golgotha. He sees the crosses being erected and he realises that Jesus has been crucified. He cannot bear to see or hear. But his mental derangement or an act of witchcraft by Satan make him see and hear as if he were on the top of Calvary.
He looks and looks like one bewitched. He struggles: « No! No! Don't look at me. Don't speak to me. I cannot bear it. Die, die, You cursed one! Let death close those eyes that frighten me, that mouth that curses me. But I also curse You. Because You did not save me. »
His face is so troubled that one cannot look at it. Two fine streams of slaver run down from his howling mouth. The cheek that was bitten is livid and swollen, and so his face looks twisted. His sticky hair, his very dark beard that has grown on his cheeks during these hours, make his face look dismal. And his eyes!… They roll, are squint and phosphorescent. The eyes of a real demon.
He tears away from his waist the cord of thick red wool that encircles it three times. He tests its solidity by winding it round an olive-tree and pulling it with all his strength. It resists. It is solid.
He chooses a suitable olive-tree. Here it is. This one, protruding beyond the terrace with its ruffled foliage, is all right. He climbs on the tree. He fastens a noose solidly to the strongest branch hanging out over the empty space. He has already tied a slip-knot. He looks at Golgotha for the last time. He then puts his head into the slip-knot. He now seems to have two red necklaces round the bottom part of his neck. He sits on the terrace. Then with a jerk he lets himself slip into the empty space.
The Death of Judas James Tissot
The knot squeezes his throat. He struggles for some moments. He rolls his eyes strangely, he becomes black with suffocation, he opens his mouth, the veins of his neck swell and become black. He kicks the air four or five times in his last convulsions. Then his mouth opens and his dark slobbery tongue hangs out, his eye-balls remain uncovered, protruding, showing the whitish globes stained with blood. The irides disappear in the upper part. He is dead.
The strong wind, that has risen with the impending storm, makes the macabre pendulum swing and whirl like a horrible spider hanging from the thread of a cobweb.
The vision ends thus. And I hope I shall soon forget all this, because I can assure you that it is a dreadful vision.
« Dreadful, but not useless. Too many people think that Judas did something of little importance. Some even go to the extent of saying that he is well deserving, because Redemption would not have taken place without him, and that he is therefore justified in the eyes of God.
I solemnly tell you that, if Hell did not already exist and was not perfect in its torments, it would have been created even more dreadful and eternal for Judas, because of all sinners and damned souls, he is the most damned and the biggest sinner, and throughout eternity there will be no mitigation of his sentence.
Remorse could have also saved him, if he had turned remorse into repentance. But he would not repent and, to the first crime of betrayal, still compatible because of the great mercy that is My loving weakness, he added blasphemy, resistance to the voices of Grace, that still wanted to speak to him through recollections, through terrors, through My Blood and My mantle, through My glances, through the traces of the institution of the Eucharist, through the words of My Mother. He resisted everything. He wanted to resist. As he had wanted to betray. As he wanted to curse. As he wanted to commit suicide.
It is one's will that matters in things. Both in good and in evil. When one falls without the will to follow, I forgive.
Consider Peter. He denied Me. Why? Not even he knew why. Was Peter a coward? No. My Peter was not cowardly. Facing the cohort and the guards of the Temple he had dared to wound Malcus to defend Me, risking his own life thereby. He then ran away, without the will to do so. Then he denied Me, without the will to do it. Later he did remain and proceed on the bloody way of the Cross, on My Way, until he reached death on a cross. And then he bore witness to Me very efficiently, to the point of being killed because of his fearless faith. I defend My Peter. His bewilderment was the last one of his human nature. But his spiritual will was not present at that moment. Dulled by the weight of his humanity, it was asleep. When it awoke, it did not want to remain in sin, but it wanted to be perfect. I forgave him at once.
Judas did not want. You say that he seemed mad and hydrophobic. He was so through satanic fury. His terror in seeing the dog, a rare animal particularly in Jerusalem, was a consequence of the fact that, from time immemorial, that form was attributed to Satan to appear to men. In books of magic it is stated that one of the forms preferred by Satan to appear to men is that of a mysterious dog or cat or billy-goat. Judas, already a prey to terror brought about by his crime, being convinced that he belonged to Satan because of his crime, saw Satan in that stray animal.
He who is guilty, sees shadows of fear in everything. It is his conscience that creates them. Then Satan instigates such shadows, which might still bring a heart to repent, and turns them into horrible ghosts that lead to despair. And despair leads to the last crime: suicide. What is the use of throwing away the price of the betrayal, when such deprivation is only the fruit of wrath and is not corroborated by a righteous will of repentance? Only in such case the act of divesting oneself of the fruits of evil deeds becomes meritorious. But he did not do that. A useless sacrifice.
My Mother, and She was Grace that was speaking and My Treasurer that was granting forgiveness in My name, said to him: "Repent, Judas. He forgives… " Oh! I would have forgiven him! If he had only thrown himself at the feet of My Mother saying: "Mercy", She, the Merciful Mother, would have picked him up as a wounded man, and on his satanic wounds, through which the Enemy had imbued him with the Crime, She would have shed Her tears that save and She would have brought him to Me, to the foot of the Cross, holding him by the hand, so that Satan might not snatch him and the disciples might not strike him She would have brought him so that My Blood might fall first of all on him, the greatest of all sinners. And She would have been the admirable Priestess on Her altar, between Purity and Guilt, because She is the Mother of virgins and saints, but She is also the Mother of sinners.
But he did not want. Meditate on the power of free will, of which you are the absolute arbiters. Through it you can have Heaven or Hell. Meditate on what persisting in sin means.
The Crucified, He Who is holding His arms stretched out and nailed, to tell you that He loves you, and that He does not want and cannot strike you, because He loves you, and prefers to deprive Himself of the possibility of embracing you, His only sorrow in His being nailed to the cross, rather than have the freedom to punish you, Christ Crucified, the object of divine hope for those who repent and want to abandon sin becomes for the unrepentant the object of such horror that makes them curse and be violent against themselves. They become the murderers of their spirits and bodies through their persistence in sin. And the sight of the Meek Saviour, Who allowed Himself to be sacrificed in the hope of saving them, takes the appearance of a horrifying ghost.
Mary, you complained of this vision. But, My dear daughter, this is the Friday of Passion Week. You must suffer. To the sufferings you endure because of Mary's sufferings and Mine, you must add your own, caused by the bitterness in seeing sinners remain sinners. That was our suffering. It must be yours. Mary suffered, and still suffers, because of that, as She suffered because of My tortures. So you must suffer that. Rest now. In three hours' time you will be completely Mine and Mary's. I bless you, sweet little violet of My passion and passion-flower of Mary. »
2nd April, 1944. Palm-Sunday.
« The couple Jesus-Mary is the antithesis of the couple Adam-Eve. It is the one destined to cancel all the behaviour of Adam and Eve and take Humanity back to the point in which it was when it was created: rich in grace and in all the gifts granted to it by the Creator. Humanity has undergone a complete regeneration through the deeds of the couple Jesus-Mary, Who have thus become the new Founders of the Human Family. All the previous time has been cancelled. The time and story of man are reckoned as from this moment in which the new Eve, through a complete change and inversion of creation, and through the deed of the Lord, from Her immaculate womb generates the new Adam.
But in order to cancel the behaviour of the two First Parents, the cause of deadly illness, of perpetual mutilation, of impoverishment, even more: of spiritual indigence - because after their sin Adam and Eve found themselves completely despoiled of everything, and it was infinite wealth, the Holy Father had given them - these two Second Ones had to act in everything in a manner completely opposed to the way of dealing of the two First Parents. So they had to carry their obedience as far as the perfection that lowers itself and sacrifices itself in its flesh, feelings, thoughts and will, in order to accept everything that God wants. So they had to carry their purity to the degree of absolute chastity, whereby the flesh… what was the flesh to Us two pure ones? A veil of water on the triumphant spirit, the caress of the wind on the sovereign spirit, a crystal that isolates the spirit-lord and does not corrupt it, an impulse that elevates and not a weight that oppresses. That is what the flesh was to Us. Less heavy and sensitive than a linen garment, a light substance placed between the world and the brightness of the ego that had become superhuman, the means to work what God wanted. Nothing else.
Did we possess love? We certainly did. We possessed the "perfect love". Men, the hunger for sensuality that urges you to eagerly glut yourselves with the flesh, is not love. It is lust. Nothing else. So much so that by loving one another thus - you think it is love - you are unable to bear with each other, to help and forgive each other. So what is your love? It is hatred. It is nothing but paranoiac frenzy that drives you to prefer the flavour of putrid meals to the wholesome corroborating food of chosen sentiments. We possessed the "perfect love", We, the perfect chaste ones. This love embraced God in Heaven and, being united to Him, as branches are to the tree trunk nourishing them, it spread and descended lavishing rest, shelter, nourishment, comfort on the Earth and its inhabitants. No one was excluded from this love: neither our fellowcreatures, nor the inferior beings, nor the vegetable nature, nor the waters and stars. Not even the wicked were excluded from this love. Because they also, although dead limbs, were still limbs of the great body of Creation, and therefore we saw in them the holy image, although disfigured and soiled by their wickedness, of the Lord, Who had formed them in His image and likeness.
Rejoicing with good people; weeping over people who were not good; praying (active love that expresses itself by impetrating and attaining protection for those whom one loves) praying for good people that they might become even better in order to be even more able to approach the perfection of the Good Lord, Who loves us from Heaven; praying for those wavering between goodness and wickedness, so that they might be fortified and thus be able to persevere on the holy path; praying for the wicked, that Goodness might speak to their spirits, and might even strike them with the thunderbold of His power, but might convert them to the Lord their God, We loved. As nobody else loved. We carried love to the summits of perfection, so that with our ocean of love we might fill the abyss excavated by the lack of love of the First Parents, who loved themselves more than they loved God, as they wished to have what it was not lawful to have, in order to become superior to God.
So to the purity, obedience, charity, detachment from all the riches of the Earth (sensuality, power, riches: the trinomial of Satan, opposed to the trinomial of God: faith, hope, charity); so to hatred, lust, wrath, pride (the four perverted passions, antitheses of the four holy virtues: fortitude, temperance, justice, prudence), We had to add a constant practice of everything that was the opposite to the way of acting of the couple Adam-Eve. And if it was easy for us to do quite a lot, through our good limitless wills, only the Eternal knows how heroical it was to fulfil that practice in certain moments and in certain occasions.
I want to speak of one only now. Of My Mother, not of Myself. Of the new Eve, Who since Her most tender years had rejected the blandishments used by Satan to induce Her to bite the fruit and taste its flavour that had made Adam's companion insane; of the new Eve, Who had not confined Herself to rejecting Satan, but had defeated him by crushing him under such a vast will of obedience, love, chastity, that he, the Cursed one, was overwhelmed and subjugated. No! Satan will not rise from under the heel of My Virgin Mother! He slavers and foams, he roars and curses. But his slaver dribbles downwards, and his howling does not touch the atmosphere that surrounds My Holy Mother, Who does not smell the demoniac stench or hear the hellish cachinnation, and does not see, does not even see the revolting slaver of the eternal Reptile, because celestial harmonies and scents dance lovingly around Her beautiful holy person, and because Her eyes, which are purer than lilies and more loving than those of a cooing dove, look fixedly only at Her Eternal Lord, Whose Daughter She is, as well as Mother and Spouse.
When Cain killed Abel, the mouth of their mother uttered curses, that were suggested by her spirit, separated from God, against her closest neighbour: the son of her womb, profaned by Satan and soiled by an indecent desire. And that curse was the stain in the kingdom of human morals, as Cain's crime was the stain in the kingdom of human animals. Blood on the Earth, shed by a brotherly hand. The first blood that like an age-old magnet attracts all the blood shed by man's hand, drawing it from man's veins. Curse on the Earth, uttered by man's mouth. As if the Earth were not sufficiently cursed because of man's rebellion against his God and if it had not had to become acquainted with spines and thorns and the hardness of the soil, with drought, hail, frost, dog-days, whilst it had been created perfect and equipped with perfect elements in order to be a comfortable beautiful abode for man, its king.
Mary has to cancel Eve. Mary sees the second Cain: Judas. Mary knows that he is the Cain of Her Jesus, of the second Abel. She knows that the blood of this second Abel has been sold by that Cain and is already being spread. But She does not curse. She loves and forgives. She loves and calls back.
Oh! Maternity of Mary Martyr! Maternity as sublime as Your virginal divine Maternity! God presented You with the latter! But You, holy Mother, Co-Redeemer, presented Yourself with the former, because You alone, in that hour, with Your heart torn to pieces by the scourges that had torn My flesh to pieces, You alone were able to speak those words to Judas, and You alone, in that hour, when you felt the cross break You heart, were able to love and forgive.
Mary: the new Eve. She teaches you the new religion, that urges love to forgive him who has killed a son, Do not be like Judas, who closes his heart to this Mistress of Grace and despairs saying: "He cannot forgive me", questioning the words of the Mother of Truth, and consequently My words, which had always repeated that I had come to save and not to lose, to forgive those who came to Me repentant.
Mary, the new Eve, had also a new son from God "in place of Abel killed by Cain". But She did not have Him in an hour of brutal enjoyment that soothes sorrow with the fumes of sensuality and the tiredness of satisfaction. She had Him in an hour of complete sorrow, at the foot of a cross, among the death-rattle of the Dying man Who was Her Son, among the insults of the deicide crowd and an undeserved total grief, because even God no longer comforted Her.
The new life for Mankind and for individual men begins from Mary. Her virtues and Her way of living are your school. And in Her grief, in which all aspects appeared, also that of forgiveness for the killer of Her Son, is your salvation". »
« One day I will tell you more about Cain and the First Parents. There is much to be said and to be meditated on. »
602. Other Teachings on the First Parents and on the Parallelism between Cain and Judas.
5th April 1944.
« In Genesis we read: "Then Adam named his wife Eve, because she is the mother of all those who live".
Oh! yes. Woman was born of the "Virago" whom God had formed as a companion for Adam, building her from the rib of man. She was born with her sorrowful destiny, because she had wanted to be born in that way, that is with her sorrowful destiny. Because she had wanted to know what God had concealed from her, reserving for Himself the joy of giving her the joy of posterity without any debasement of sensuality. Adam's companion had wanted to become acquainted with the good concealed in evil, and above all with the evil concealed in good, in apparent good. Because enticed as she was by Lucifer, she had craved for knowledge that God alone could possess without any danger, and she had made herself creatress. But by using such power of good unworthily, she had corrupted it into an evil deed, because it was disobedience to God and malice and greediness of the flesh.
By this time she was the "mother". Infinite lamentation of things over the innocence of their profaned queen! And desolate lamentation of the queen over her desecration, of which she understands the importance and its impossible annulment! If darkness and cataclysms accompanied the death of the Innocent, darkness and storm also accompanied the death of Innocence and Grace in the hearts of the First Parents. Grief was born on the Earth. But God's providence did not want it to be eternal, as after years of sorrow He gave you the joy of coming out of sorrow to enter joy, if you know how to live with righteous minds.
Woe to man if he had had to make himself the master of life in a human way! And if he had had to live with the memory of his crimes and the continual increase of them, because it is more impossible for you to live without sinning than it is to live without breathing, you creatures who had been created to know the Light and whom Darkness has poisoned making you its victims. Darkness! It circumvents you continuously. It entangles you awakening what the Sacrament has cancelled, and as you do not oppose it with the will of being of God, it succeeds in corrupting you again with its poison, that Baptism had made harmless.
As the signs of man's disobedience were evident, God the Father removed him from the place of heavenly delights, so that he might not sin once again and more gravely by raising his thieving hand to the tree of Life. The Father could no longer trust His children, neither could He feel safe in His Earthly Paradise. Satan had entered it once to lay snares for His dearest creatures, and if he had succeeded in inducing them to sin when they were innocent, with greater ease he would be able to do it again now that they were no longer innocent.
Man had wanted to possess everything, not leaving to God the treasure of being the Generator. Let him therefore go away with his riches acquired through violence, and let him take them with him to the land of his exile to remind him always of his sin, a downcast king despoiled of his gifts. The paradisiac creature had become an earthly creature. And ages of sorrow had to go by, until the Only One, Who could stretch out His hand to the fruit of Life, should come and pick that fruit for all Mankind. And He should pick it with His pierced hands and give it to men, so that they might become again coheirs to Heaven and possessors of the Life that lives for ever.
Genesis says also: "Adam then had intercourse with his wife Eve".
They had wanted to know the secrets of good and of evil. It was fair that now they should also experience the pain of having to reproduce themselves in flesh, having God's direct help only for what man cannot create, the spirit, the spark that departs from God, the breath that is infused by God, the seal that on the flesh affixes the sign of the Eternal Creator. And Eve gave birth to Cain.
Eve was burdened with her sin. At this point I will draw your attention to a fact that escapes most people. Eve was burdened with her sin. And pain had not yet been suffered in a manner sufficient to diminish her sin. Like an organism laden with toxins, she had conveyed to her son what abounded in her. And Cain, Eve's first son, was born hard, envious, quick-tempered, lascivious, wicked, little different from wild animals with regard to instinct, much superior with regard to the supernatural, because in his fierce ego he denied respect to God, Whom he considered an enemy, believing that it was lawful for him not to have a sincere cult for Him. Satan instigated him to deride God. And he who derides God does not respect anybody in the world. Therefore those who are in touch with the deriders of God are acquainted with the bitterness of tears, because they have no hope of respectful love from their offspring, no certainty of faithful love in their consort, no certainty of honest friendship in friends.
Abundant tears streamed down Eve's face and her heart swelled with bitter tears because of the hardness of her son, and those tears sowed the germ of repentance in her heart, and they obtained a diminution of her fault, as God forgives because of the sorrow of those who repent. And Eve's second son had his soul washed in his mother's tears, and he was kind and respectful to his parents, and devout to his Lord, Whose omnipotence he perceived shine from the Heavens. He was the joy of his impoverished mother.
But the way of Eve's sorrow was to be long and painful, proportionate to her way in the experience of sin. In the latter, thrills of senses. In the former, shivers of pain. In the latter, kisses. In the former, blood. From the latter, a son. From the former, the death of a son. Of the one dearest to her because of his goodness. Abel becomes the means of purification for the guilty mother. What a painful purification! With her howling she filled the Earth terrified by the fratricide and she mixed the tears of a mother with the blood of a son, while he, who had shed it out of hatred for God and for his brother loved by God, was running away chased by remorse.
The Lord says to Cain: "Why are you angry?" If you fail in your duty towards Me, why do you grow angry because I do not look at you benignly?
How many Cains there are on the Earth! Their cult for Me is derisory and hypocritical or is non-existent, and yet they want Me to look at them with love and to fill them with happiness.
God is your King. Not your servant. God is your Father. But a father is never a servant, if one judges according to justice. God is just. You are not. But He is. As He exceedingly fills you with His favours, if you only love Him a little, He cannot certainly avoid punishing you, since you deride Him. Justice does not follow two paths. One is its path. As you do, so you receive. If you are good, you receive good. If you are wicked, you receive evil. And, believe Me, the good you receive is always much more than the bad you should have, for your way of living, rebelling against the divine Law.
God has said: "Is it not true that if you do good you will have good and if you do wrong, sin will be immediately at your door?". In fact good leads to a constant spiritual elevation and makes one more and more capable of performing greater and greater good deeds, till one reaches perfection and becomes holy. Whereas it is enough to yield to evil to degrade oneself and deviate from perfection, becoming acquainted with the power of sin that enters hearts and by degrees makes them descend to greater and greater guiltiness.
"But" God also says "under you lies the desire of it and you must control it". Yes. God did not make you slaves of sin. Passions are under you. Not above you. God has given you intelligence and strength to control yourselves. Also to the first men, struck by God's severity, He left intelligence and moral strength. And now, since the Redeemer has consumed the Sacrifice on your behalf, you have the streams of Grace to assist your intelligence and strength, and you can and must dominate evil desires. Through your will fortified by Grace you must do it. That is why the angels at My Birth sang to the Earth: "Peace to men of good will". I had come to bring Grace back to you, and through its union with your good wills, Peace would come to men. Peace: the glory of God's Heaven.
And Cain said to his brother: 'Let us go out' ". A lie concealing a murderous betrayal under a smile. Delinquency is always mendacious, both with regard to its victims and to the world it tries to deceive. And it would like to deceive even God. But God reads hearts.
"Let us go out". Many centuries later one said: "Hail, Master" and kissed Him. The two Cains concealed their crimes under harmless appearances, and vented their envy, anger, arrogance, and all wicked instincts on the victim, because they had not controlled themselves, but had made their spirits the slaves of their corrupted egos.
In her expiation Eve rises. Cain descends towards hell. Despair seizes him and makes him fall into the abyss. And, with despair, comes the physical cowardly fear of human punishment, the last deadly blow to the spirit already languishing because of its crime. No longer a being mindful of Heaven, man with a dead soul is an animal that trembles with fear for his animal life. Death, whose appearance is a smile for the just, because through it they go to the joy of possessing God, is terrifying for those who are aware that to die means to pass from the hell of one's heart, to the Hell of Satan, for ever. And like people entranced, they see revenge everywhere ready to strike them.
But you must know, I am speaking to the just, you must know that, if remorse and the darkness of a guilty heart allow and foster the hallucinations of a sinner, no one is allowed to set himself up as judge of his brother, and least of all as executioner. Only one is the Judge: God. And if the justice of men has created its law-courts, the task of administering justice is to be remitted to them, and woe to those who profane that name and judge instigated by their own passions or pressed by human powers. Malediction upon him who makes himself the private executioner of one of his fellows! But a greater malediction upon him who, not through the influence of rash wrath, but out of cold human interest, unjustly sends a man to death or to the disgrace of jail. Because, if he who kills a man who has killed, will be given a punishment seven times greater, as the Lord said would happen to anybody who struck Cain, he who condemns without justice, through enslavement to Satan in the capacity of human Overbearingness, will be struck seventy-seven times by God's severity. You should always bear that in your minds, men, particularly at the present moment, since you kill one another to make of those who have fallen the base of your triumph, and you do not realise that you are digging under your feet the pit into which you will fall cursed by God and by men. Because I have said: "You shall not kill".
Eve rises on her way of expiation. Repentance grows deeper in her before the proofs of her sin. She wanted to know good and evil. And the remembrance of the good she had lost is for her like the remembrance of the sun for someone who has become suddenly blind; and evil is in front of her in the mortal remains of her murdered son, and around her because of the void left by her homicide fugitive son. And Seth was born. And Seth begot Enos. The first priest.
Your minds swell with the rivers of your science and you speak of evolution as of a sign of your spontaneous generation. The animal-man, evolving, will become the superman. That is what you say. Yes. It is so. But in My way. In My field. Not in yours. Not by passing from the state of quadrumana to that of men. But passing from the state of men to that of spirits. The more the spirit grows, the more you will evolve.
You who speak of glands, and fill your mouths speaking of hypophysis or of the pineal gland, and place in it the seat of life, taken not in the time in which you live but in the days that preceded and that will follow your present life, must know that your true gland, the one that makes you the eternal possessors of Life, is your spirit. The more it develops, the more you will possess divine lights and will evolve from men to gods, to immortal gods, and so, without contravening God's desire, His order concerning the tree of Life, you will obtain the possession of this Life, exactly as God wants you to possess it, because on your behalf He created it eternal and bright, a beatific embrace with His eternity that absorbs you in Itself and communicates Its properties to you.
The more your spirits are evolved, the more you will know God. To know God means to love Him and serve Him, and thus be able to invoke Him on your own behalf and on behalf of other people. It means to become the priests who from the Earth pray for their brothers. Because who is consecrated is a priest. But also the convinced, loving, faithful believer is a priest. And a priest above all is the victim soul that sacrifices itself out of an impulse of charity. God does not look at the garment, but at the mind. And I solemnly tell you that My eyes see many tonsured people who have nothing sacerdotal except their tonsures, and they see many laymen in whom the Charity that possesses them and by which they allow themselves to be consumed is the Oil of ordination that makes them My priests, unknown to the world but known to Me, and I bless them. »
Written by Maria Valtorta. From POEM OF THE MAN-GOD, Volume 5, Chapter 601 & 602.
Copyright 1990 by Centrol Editoriale Valtortiano, srl, Isola del Lirit, Italy. All rights reserved in all countries.