RESPONDER

 7/13/17 Dear friends of the Divine Will, I wish to bring to your attention some information concerning the Divine Will. The Archbishop of Corato recently wrote a nice letter in support of Fr. Joseph Iannuzzi’s “good reputation” which he has “never called into question”, and on the assiduous “research and diffusion” (publication) of the first Church-approved Doctoral Dissertation on Luisa’s writings. I would like to share two things that will benefit you all. The first thing is the recently released Church documents officially authorizing the publication and diffusion of Fr. Joseph’s Doctoral Dissertation on Luisa’s writings that I share below. The second thing is disconcerting, for it involves some shockingly false comments made by a priest whose sole purpose in phoning me was to suggest strongly that I disassociate myself from Fr. Joseph and his Doctoral Dissertation and that I do the following: 1) Do not invite him back for a retreat; 2) That we not mention him at all on our Blog; 3) That we discontinue using his Doctoral Dissertation during our cenacle. He informed me of these things whisperingly to the unawares of Fr. Joseph, which I honestly found lacking in transparency from a clergy member whom I was raised to look up to with the utmost respect. May I emphasize that the counsels from this priest are false, and quite frankly, an injustice to the Church-approved Doctoral Dissertation and to Fr. Joseph and who has spent the last 27 years researching and promoting with Church approval the gift of living in the Divine Will that is found in Luisa’s writings. After prayer, I asked the priest why he spoke falsely about Fr. Joseph, and he answered that his “memory has gotten worse”, that he does not recall his statements and that he “only” looks to Corato for permissions on Luisa (her doctrines, spirituality and so forth). May I share with you all that the priest’s insistence of looking not “also” but “only” to Corato for the such things as interpretation of Luisa’s doctrines is not what the Church teaches. I found out that Corato is entrusted with Luisa’s writings and beatification, but not with the interpretation of her “doctrines” which is to us laity who want to follow Magisterial teachings the most important thing! I found out that the Catholic Church’s Code of Canon Law (cans. 815-817) that is universally binding on all Christians and especially on all clergy, does not grant to Corato the power to “authorize” or “approve” a theological doctoral dissertation on Luisa’s writings or doctrines, rather it grants this power to an “Ecclesiastical University”. And Fr. Joseph has obtained from the Ecclesiastical Pontifical University of Rome, which is authorized by the Apostolic See (the Vatican), this approval and authorization to publish his Doctoral Dissertation on Luisa’s writings. 2 I now share with you the following official document of November 22, 2012 and January 11, 2013, granting Fr. Joseph authorization to publish his doctoral dissertation on Luisa’s doctrines from the Pontifical University of Rome, which is authorized by the Apostolic See: “Fr. Joseph Iannuzzi… you shall be called ‘Doctor in Spirituality’ after you have published your dissertation, consigned the requested copies to the Secretary’s Academic Office and obtained approbation from the Censors” (original text:“P. Joseph Iannuzzi… sarà dichiarato ‘Dottore in Spiritualità’ dopo che avrà pubblicato la sua dissertazione, ne avrà consegnato le copie richieste in Segreteria Accademica e avrà ottenuto l’approvazione dei Censori” ). In the official document of January 11, 2013, the above censors granted “approval magum cum laude” (high honors) to Fr. Iannuzzi’s doctoral dissertation on the doctrines found in Luisa’s writings and authorized its “publication”. And in accordance with Church law governing all Ecclesiastical Universities, extracts of this Doctoral Dissertation were then printed and distributed to 40 Ecclesiastical Universities. Furthermore, since Corato cannot grant authorization to publish a Doctoral Dissertation on Luisa’s writings – only the Ecclesiastical University can do so – Corato granted the maximum it could to Fr. Joseph, namely “permission” to write a Doctoral Dissertation in the following letter of January 29, 2002 from the Corato Archdiocese: “In response to your request for a letter for the moderator of your doctoral thesis... I can assure you that there are no objections for the scientific research on the writings… of the Servant of God Luisa Piccarreta.” (Original Italian: “In risposta alla tua richiesta di una lettera per il moderatore della tua tesi di dottorato… posso assicurarti che non vi sono obiezioni per l’approfondimento scientifico degli scritti... della Serva di Dio Luisa Piccarreta”). As one can now see, the priest that informed me that Corato did not grant authorization to Fr. Joseph’s Doctoral Dissertation, which of course Fr. Joseph never claimed nor would he want to as he has the obtained maximum lawful authorization from Pontifical University, is misinterpreting the Church’s authorization that does not grant Corato, but an Ecclesiastical University power to authorize a Doctoral Dissertation. Therefore, it is my understanding that those who say that Fr. Joseph’s Docotral Dissertation was not authorized by Corato are using a purposefully deceptive tactic to unfairly de-emphasize this Doctoral Dissertation that has received the accolades of scores of Catholic bishops and has been diffused throughout the world to expedite the reign of God’s Will on earth as in heaven. Among the many accolades of over 45 Catholic bishops, consider the following statements that express in writing their esteem for Fr. Joseph's Doctoral Dissertation on the doctrines in Luisa’s writings: 3 “Such scholarly work provides an essential service to the Church and to the New Evangelization”; “This will be of great service to the Church on behalf of this Servant of God who has had such incredibly mystical experiences. Thank you very much for taking care of the publicity and publication of this wonderful work”; “I was struck with the splendid work of research and competence in writing which Fr. Iannuzzi brought to the completion of the book... It is deep and rich writing from a theological perspective..." I hope this information resolves the recent confusion, and I heartily recommend Fr. Joseph Iannuzzi as the only present-day “theologian” (doctoral alumnus) who is faithfully promoting Luisa’s writings in according with teachings of the Church’s Magisterium. If you are unable to attend one of Fr. Joseph’s conferences or seminars, and you have questions, you may want to check out the following website: www.LTDW.org. In JMJ, Peter DePalma, BDV, (Custodian of Mary’s Hill) Mary’s Hill Divine Will Cloister 109 Roth Road Kunkletown, PA 18058 U.S.A. 610-895-4037 Email: maryshill@queenofthedivinewill.org Web: queenofthedivinewill.org

RESPONDE CALUNIAS

 7/13/17 Dear friends of the Divine Will, I wish to bring to your attention some information concerning the Divine Will. The Archbishop of Corato recently wrote a nice letter in support of Fr. Joseph Iannuzzi’s “good reputation” which he has “never called into question”, and on the assiduous “research and diffusion” (publication) of the first Church-approved Doctoral Dissertation on Luisa’s writings. I would like to share two things that will benefit you all. The first thing is the recently released Church documents officially authorizing the publication and diffusion of Fr. Joseph’s Doctoral Dissertation on Luisa’s writings that I share below. The second thing is disconcerting, for it involves some shockingly false comments made by a priest whose sole purpose in phoning me was to suggest strongly that I disassociate myself from Fr. Joseph and his Doctoral Dissertation and that I do the following: 1) Do not invite him back for a retreat; 2) That we not mention him at all on our Blog; 3) That we discontinue using his Doctoral Dissertation during our cenacle. He informed me of these things whisperingly to the unawares of Fr. Joseph, which I honestly found lacking in transparency from a clergy member whom I was raised to look up to with the utmost respect. May I emphasize that the counsels from this priest are false, and quite frankly, an injustice to the Church-approved Doctoral Dissertation and to Fr. Joseph and who has spent the last 27 years researching and promoting with Church approval the gift of living in the Divine Will that is found in Luisa’s writings. After prayer, I asked the priest why he spoke falsely about Fr. Joseph, and he answered that his “memory has gotten worse”, that he does not recall his statements and that he “only” looks to Corato for permissions on Luisa (her doctrines, spirituality and so forth). May I share with you all that the priest’s insistence of looking not “also” but “only” to Corato for the such things as interpretation of Luisa’s doctrines is not what the Church teaches. I found out that Corato is entrusted with Luisa’s writings and beatification, but not with the interpretation of her “doctrines” which is to us laity who want to follow Magisterial teachings the most important thing! I found out that the Catholic Church’s Code of Canon Law (cans. 815-817) that is universally binding on all Christians and especially on all clergy, does not grant to Corato the power to “authorize” or “approve” a theological doctoral dissertation on Luisa’s writings or doctrines, rather it grants this power to an “Ecclesiastical University”. And Fr. Joseph has obtained from the Ecclesiastical Pontifical University of Rome, which is authorized by the Apostolic See (the Vatican), this approval and authorization to publish his Doctoral Dissertation on Luisa’s writings. 2 I now share with you the following official document of November 22, 2012 and January 11, 2013, granting Fr. Joseph authorization to publish his doctoral dissertation on Luisa’s doctrines from the Pontifical University of Rome, which is authorized by the Apostolic See: “Fr. Joseph Iannuzzi… you shall be called ‘Doctor in Spirituality’ after you have published your dissertation, consigned the requested copies to the Secretary’s Academic Office and obtained approbation from the Censors” (original text:“P. Joseph Iannuzzi… sarà dichiarato ‘Dottore in Spiritualità’ dopo che avrà pubblicato la sua dissertazione, ne avrà consegnato le copie richieste in Segreteria Accademica e avrà ottenuto l’approvazione dei Censori” ). In the official document of January 11, 2013, the above censors granted “approval magum cum laude” (high honors) to Fr. Iannuzzi’s doctoral dissertation on the doctrines found in Luisa’s writings and authorized its “publication”. And in accordance with Church law governing all Ecclesiastical Universities, extracts of this Doctoral Dissertation were then printed and distributed to 40 Ecclesiastical Universities. Furthermore, since Corato cannot grant authorization to publish a Doctoral Dissertation on Luisa’s writings – only the Ecclesiastical University can do so – Corato granted the maximum it could to Fr. Joseph, namely “permission” to write a Doctoral Dissertation in the following letter of January 29, 2002 from the Corato Archdiocese: “In response to your request for a letter for the moderator of your doctoral thesis... I can assure you that there are no objections for the scientific research on the writings… of the Servant of God Luisa Piccarreta.” (Original Italian: “In risposta alla tua richiesta di una lettera per il moderatore della tua tesi di dottorato… posso assicurarti che non vi sono obiezioni per l’approfondimento scientifico degli scritti... della Serva di Dio Luisa Piccarreta”). As one can now see, the priest that informed me that Corato did not grant authorization to Fr. Joseph’s Doctoral Dissertation, which of course Fr. Joseph never claimed nor would he want to as he has the obtained maximum lawful authorization from Pontifical University, is misinterpreting the Church’s authorization that does not grant Corato, but an Ecclesiastical University power to authorize a Doctoral Dissertation. Therefore, it is my understanding that those who say that Fr. Joseph’s Docotral Dissertation was not authorized by Corato are using a purposefully deceptive tactic to unfairly de-emphasize this Doctoral Dissertation that has received the accolades of scores of Catholic bishops and has been diffused throughout the world to expedite the reign of God’s Will on earth as in heaven. Among the many accolades of over 45 Catholic bishops, consider the following statements that express in writing their esteem for Fr. Joseph's Doctoral Dissertation on the doctrines in Luisa’s writings: 3 “Such scholarly work provides an essential service to the Church and to the New Evangelization”; “This will be of great service to the Church on behalf of this Servant of God who has had such incredibly mystical experiences. Thank you very much for taking care of the publicity and publication of this wonderful work”; “I was struck with the splendid work of research and competence in writing which Fr. Iannuzzi brought to the completion of the book... It is deep and rich writing from a theological perspective..." I hope this information resolves the recent confusion, and I heartily recommend Fr. Joseph Iannuzzi as the only present-day “theologian” (doctoral alumnus) who is faithfully promoting Luisa’s writings in according with teachings of the Church’s Magisterium. If you are unable to attend one of Fr. Joseph’s conferences or seminars, and you have questions, you may want to check out the following website: www.LTDW.org. In JMJ, Peter DePalma, BDV, (Custodian of Mary’s Hill) Mary’s Hill Divine Will Cloister 109 Roth Road Kunkletown, PA 18058 U.S.A. 610-895-4037 Email: maryshill@queenofthedivinewill.org Web: queenofthedivinewill.org

Teologia da Divina Vontade

 In recent months some have brought to my attention the following false assertion regarding the theology of the Divine Will: “The reign of the Divine Will cannot be established on earth unless the Pope first possesses the gift of Living in the Divine Will; only after the Pope receives this gift can its reign be established on earth.” This assertion stems from the misinterpretation of a passage taken from Luisa‟s text where she makes an “appeal” to the Church‟s ecclesiastical authorities and all the laity to live in the Divine Will and to diffuse it everywhere. When appealing to ecclesiastical authorities Luisa specifically addresses the Roman Pontiff and all priests. When addressing the Roman Pontiff she affirms, “In the first place, I appeal to the highest Church authority, to his Holiness the Roman Pontiff who is the representative of the Holy Church, and therefore the representative of the Kingdom of the Divine Will. At his holy feet, this tiny lowly child places this kingdom, so that he MAY exercise dominion over it and MAY make it known and, with his paternal and authoritative voice, MAY call his children to live in this ever-so holy kingdom. MAY the sun of the Supreme Fiat imbue him and MAY it form in its representative on earth the first sun of the Divine Will, so that in forming its primary life in him who is the head of all members of the Church, it MAY spread its interminable rays throughout the world, eclipsing everyone with its light, and forming one flock and one shepherd.” It is noteworthy that in the above exhortation Luisa is making, in her own words, an “appeal” and NOT a prophecy as the above statement erroneously asserts. The very words in her original Italian manuscript bear witness to this: “…so that he MAY exercise dominion… MAY make it known… MAY the sun of the Supreme Fiat imbue him and MAY it form in its representative on earth the first sun of the Divine Will, so that… it MAY spread its interminable rays throughout the world” (original Italian: “affinché lo domini… lo faccia conoscere… Il sole del Fiat Supremo lo investa e formi il primo sole del Volere Divino nel suo rappresentante in terra… spanda i suoi raggi interminabili in tutto il mondo”). Furthermore, this passage is properly understood in the light of what the Church refers to as the “analogy of faith.” The „analogy of faith‟ teaches that every individual statement of a text, e.g., Luisa‟s text, is to be interpreted in the light of its whole objective body. When interpreted through the analogy of faith it is abundantly evident that in the above text Luisa never states that the Divine Will cannot reign on earth unless the Pope lives in it, but is rather intends to convey the idea that through the Roman Pontiff‟s exercising dominion over and making known the Divine Will with an “authoritative voice” (e.g., an authoritative declaration similar to that of St. Pope John Paul II who, in an authoritative and public proclamation, declared the Feast Day of Divine Mercy a universal Feast Day throughout the entire Church), others may no longer nurture doubts regarding its authenticity, but may, with a firm desire and upright intention, be more easily attracted to and wholly give themselves over to and live in it. It is important to note that no human creature, but only God the Holy Spirit who possesses the power to “actualize” in man the gift of Living in the Divine Will, can establish the reign of the Divine Will on earth, as to him is ascribed the third Fait of Sanctification. It is therefore theologically erroneous for one to assert that only through the Pope can said gift be actualized on earth. Admittedly, in “cooperating” with the one eternal “operation” of God, the human creature may be said to aid in the Holy Spirit‟s work of establishing in its soul the gift of Living in the Divine Will. However, inasmuch as the gifts God freely bestows are not the direct result of man‟s virtues or holiness, but that of God‟s pure favor – which he grants when he wills and to whom he wills – his gifts are not the result of human achievement. Therefore, it is futile to assert that the reign of the Divine Will in souls on earth will be the result of the Pope‟s possessing and/or proclaiming said gift. Lastly, Luisa‟s reference to the Roman Pontiff as the “first sun of the Divine Will” does not indicate that the Pope will be the first one who, living in the Divine Will, will make it reign on earth, as some falsely assert. Rather with this expression Luisa, who was “the first creature conceived in sin to live in the Divine Will,” makes an “appeal” to and not a prophecy of the Pope who is the highest Church authority who possesses supreme jurisdiction and universal authority over all members of the Church may, whose words, like rays, may be cast throughout the entire Church. Hence her simple Apulian expression, “the first sun.” In her appeal to the Pope Luisa is exhorting him to allow the Divine Will to exercise in him its dominion and “primary life”1 and to make an authoritative declaration on the universal importance of the Divine Will, so that its rays, already spread throughout numerous countries and established in souls from the numerous translations and embodiment of her divine revelations, will progressively increase in leaps and bounds, under the action of the Holy Spirit, to dispose many if not all souls on earth (even after 1 The “primary life” of the Divine Will in man and in all creatures constitutes “a quantity of love” that God “released” “from within his divinity” and that extended within all creatures including man, in order to “enrich, sustain, strengthen and help” them “in all of their needs” (volume 4, February 4, 1922). And this “quantity” of love serves as the foundation for the gift of Living in the Divine Will, much like the Gospel, the Sacraments and teachings of Christ served as the foundation for his Fiat of Redemption (volume 16, February 22, 1924). It is noteworthy that the „primary life‟ of the Divine Will that man is to embrace must be accompanied by the “prime act” (volume 18, August 9, 1925) and “operating life” of the Divine Will (volume 34, April 25, 1937), whereby he may continue to grow “in grace, in light and in beauty” (volume 18, August 9, 1925), attain the state of “divine royalty” (volume 32, May 28, 1933), and “let everyone concur” in his acts (volume 34, April 25, 1937).