In this episode of The Heart of Fiat Crucified Love, Dr. Mary Elizabeth Kloska talks about her newest published book, which is also her doctoral thesis. This book, which is entitled "Crucified Love," is about how Jesus used the instruments of littleness, spousal love and Fiat to endure the Cross, thus living His role as the New Adam as Priest, Victim and Altar. After explaining how Christ endured the Passion, Dr. Mary explains how Our Lady perfectly joined Him in His work of Redemption as the New Eve -imitating His littleness, passionate love and fiat surrender -in order to endure the Cross with Him as Co-Redemptrix. Lastly, Dr. Kloska shows how the saints imitated Jesus and Mary through living littleness (humility and self-emptying) and spousal love in order to surrender to living the Cross with Christ in concrete ways. She describes both their experiences of mystical marriage and consummated crucified love that manifested itself in the stigmata, illness and martyrdom. Through offering such sufferings, the saints could be co-redeemers with Christ as well.
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Speaker 1 (00:00):
You're listening to w c at radio your home for
authentic Catholic programming.
Speaker 2 (00:25):
May never be in the fire of your love. May
we all always stand together in the fire of your love.
Speaker 3 (00:45):
May the cross be where not swore bad on your owns.
Me my ho, May my bod.
Speaker 2 (00:56):
From your home, bloody of your hollow, may stave there.
Speaker 3 (01:07):
Forever on the crown.
Speaker 2 (01:11):
In your side may be consumed with every drop of
blood and all the tears you cry. May my bed
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be your crown of thorns, and my reed.
Speaker 3 (01:40):
Be aflake.
Speaker 2 (01:43):
May my heart lav as one with you in the radzation.
For no man word of a fathom, leadl love as
you do. If I do forget, please look at me.
(02:07):
May your eyes pierce me through. May my pillow be
your arm outstretched cold over in love. May my spirit
(02:33):
ever reade choice with you and me turnedy love. May
my spirit ever re joice with you.
Speaker 3 (02:46):
W love.
Speaker 4 (03:00):
Gee gee, suce gee, saut my little gee, sauce.
Speaker 3 (03:24):
Gee, sauce.
Speaker 4 (03:29):
Gee, sauce my gol.
Speaker 3 (03:38):
May never.
Speaker 1 (03:40):
Be all.
Speaker 2 (03:43):
In the fire of your love.
Speaker 3 (03:48):
May we all always stands together in the fire of
your love. May the cross sp n up show bad
and your walls be my bold.
Speaker 2 (04:07):
May my food come forth from your heart the fire.
Speaker 3 (04:14):
Of your love.
Speaker 2 (04:17):
May I slave there foreever on the cross in your side.
Speaker 3 (04:27):
May I be consumed with every drop of blood and
all the jeans you crown. May my bed be a
(04:49):
crown of thorns, and my breed be a flag.
Speaker 2 (04:56):
May my hard lay down as one WHI at you
in the rise of rock shine, for no man could
ever fathom.
Speaker 3 (05:10):
And the love as you do, I find you forgot.
Please look at me. May your eyes peace me through you.
Speaker 2 (05:34):
May my pillow be a arm outstretched coldbut wath blood.
Speaker 3 (05:43):
May myst bed ever read joice with you.
Speaker 2 (05:48):
And he turned in love.
Speaker 3 (05:53):
May must be ever rejoice with you? What O.
Speaker 5 (06:45):
God bless you, and welcome to the heart of Fiat
crucified Love. Today we are going to talk about my
new book, and it's actually my doctoral thesis. It's all
about Crucie If I'd Love, And many people had asked
me what I was writing about, and it is pretty intense. Theologically,
(07:09):
it's not an easy read. I mean, for the theologically astute,
it might be an easy read, but for the common
person it's kind of tricky. There's a lot of language
you might not be familiar with from Thomas Aquinas and
some of the fathers of the church. My language is
(07:30):
probably pretty simple, but it is heavy, and so I
thought I would share it with you in a podcast,
and eventually, when I find time, I will try to
write a shorter version that's a little bit simplified. And
actually I would like to write a children's book on
(07:52):
it as well. You know that you are a master
teacher when you can take complicated topics and teach them
to a room full of preschoolers, right, And I tried
to do that. Since this is all about my spirituality,
I try to live it and explain it to children
all the time. But I would like to share that
(08:15):
more with the world, so you can pray about that
and we'll see how the Holy Spirit moves. I lost
my voice on Thursday, and I'm happy I at least
am able to record this today. I obviously will not
be singing, but I will open this podcast by inserting
(08:37):
that song that I wrote about twenty years ago, the
Fire of Your Love, and I was able to professionally
record that and it's available also on like music platforms.
But the words are very apropoet was when I first
came to embrace this life of living crucified love the Lord,
(09:00):
which is living a life within the fire of his love.
So let's open with a prayer, and then I will
be so excited to share this with you in the
name of the Father and the Son and the Holy Spirit. Amen, Come,
Holy Spirit, fill the hearts of your faithful enkindle in
(09:23):
us the fire of your love. Send forth your spirit,
and we shall be recreated, And thou shalt renew the
face of the earth. Sweet Jesus, we ask you to
first of all, bless my voice and help it endure
until the end of this so that I can share
(09:43):
these beautiful things with our audience. We ask you to
draw to this podcast those who you know will benefit
the most, and to use me to speak about the
great mystery of your love crucified and how you invite
each one of us as Christians that follow you to
(10:06):
follow that path of the way of the Cross, the
bloody path that leads to the depth of your heart,
where we share in a love that is crucified with you,
but also basking in that hope of the resurrection. And
we ask our Lady, who always live this perfectly with you,
(10:30):
the co redemptrics to pray with us, as well as
all of the different saints who are mentioned. Hail Mary,
full of grace. The Lord is with thee. Blessed art
thou among women, and blessed is the fruit of thy womb. Jesus,
Holy Mary, Mother of God, Pray for us sinners now
(10:50):
and at the hour of our death. Amen, Oh sorrowful
and immaculate Heart of Mary, Pray for us in the
name of the Father and the Son and the Holy Spirit.
Speaker 3 (11:00):
Amen.
Speaker 5 (11:01):
I put the microphone right here in front of me
so that it can really pick up even though my
voice is raspy and faint. So the name of my
thesis originally was littleness, spousal love, and fiat as the
instruments that Jesus used in enduring the cross and the
(11:24):
means of uniting a soul with him in crucified love.
And it's kind of longed for a title of a book.
So it's all about crucified love, right. But the basis
of my thesis is on the idea. I'm just going
to kind of explain it in my own words. It's
(11:45):
on the idea of the crucified love of Christ, which
is a love that is both divine and human, and
how although it is perfectly received and responded to within
the Trinity, right God, the Father, and the Holy Spirit
(12:08):
receive the love of the Son and return to him
a gift of love. In fact, the Father pours out
his love on the son, and the son receives and
pours that back to the Father in such a powerful
way that the third person of the Trinity, the Holy Spirit,
is formed. He's actually called the love that is between
(12:29):
the Father and the Son. And that's why on earth
we use the Trinity as an example and like an
ideal for the kind of love that married spouses should share,
one that is equal and yet always receiving, always pouring forth,
(12:51):
and that begins life. That their love is so powerful
that it has a name, and that name is the
child that they bring forth into the world. So Christ's
love within the Trinity is perfect, and yet his love
on earth is It's perfect, but it's not always perfectly
(13:12):
received because we his body that make up the Church
are fallen, and so sometimes we're imperfect. Sometimes we sin,
Sometimes we even sadly purposefully turn away from Him knowingly,
and that is a way that we are rejecting his
(13:34):
gift of perfect love. And we see that rejection, the abandonment,
the denial, the betrayal, the abuse, the mockery of his
great gift of love, most profoundly on the cross right
when he suffered, and all of our sins are visible
on his body. And so that love that is perfect
(13:58):
in and of itself is crucified because of our imperfection
and receiving and reciprocating that to him. So the path
of Christ in the incarnation, who came to save us
from hell, was a path of the redeemer, which is
(14:22):
a path of a willingness to suffer all of the
sufferings that have ever existed on earth to save us.
And if the world were perfect, then Christ would come
and his gift would be accepted by us, and that
would be better. But it wasn't because of the sin
(14:44):
of Adam. We all have original sin, and then most
people have actual sin right where they actually choose against
what God wants purposefully. Sometimes children might die after about
and have that perfect little soul. We know our lady
didn't even have original sin because of her immaculate conception,
(15:10):
where the merits of the passion were applied to her
earlier in time at the moment of her conception, so
that she was absolutely perfect. But most humans on earth,
even great saints, have had a time where they've rejected
the love of God or not cooperated fully. And so
(15:30):
those are things that cause pain to the heart of
Christ and crucify his love. And what I propose in
my doctoral thesis is that the instruments that Christ used
to endure the cross, and they're the instruments that our
lady used in union with him, and that we, all
(15:51):
the saints and all of us, are called to use
our littleness, right, a great humility and espousal love, a
fiery passionate love, and fiat, which is like a surrender,
and it it means I want what you want. And
we say that fiat to the Father.
Speaker 2 (16:13):
Right.
Speaker 5 (16:14):
We see Christ's littleness most profoundly in well, in the incarnation.
You know, he is the second person of the Trinity,
He's God. And yet we see in that beautiful hem
of the Philippians that you know he, though he was
in the form of God, did not deem equality with
(16:36):
God something to be grasped. Yet he took the form
of a slave. Right, he took the form of a human,
and he lowered himself and because of that God greatly
exalted him. But Christ did not come to dominate humanity.
He came to serve, right, He said, I did not
(16:56):
come to be served, but to serve, to lay down
my life as ransom for many. And he came with
a powerful humility and meekness. He came as a tiny
little embryo within the womb of our lady. He even
respected her freedom within the plan of God to come
(17:18):
to earth through her. And the Angel came and asked,
you know, are you willing to surrender and be the
mother of the Son of God? And she said, fiat. Right.
She said that fiat that we reflect on throughout this book,
which is I am the handmaiden of the Lord. Let
God's will be done to me? Right, may I serve him?
(17:41):
And then Christ came in littleness, as a child, in vulnerability,
in need. His parents had prepared a home for him
up in Nazareth, and providence, you know, provided that the
census happened so that he would be born in Bethlehem,
the House of Bread. Because he would lower himself even
(18:02):
more than just becoming a human. He then would hide
within the bread, within the Eucharist, where he would often
be ignored and rejected, forgotten, and even mocked, so that
he could sneak into human hearts. His humility is littleness,
as meekness is that much. And Christ proclaimed that himself
(18:22):
about himself. What did he say, Come to me, all
you who are labored and heavenly burdened, I will give
you rest. Take my yoke upon yourself. Right, take my
cross upon yourself, and learn from me, for I am
meek and gentle of heart, and you will find rest
for yourselves. My yoke is easy, my burden is light.
(18:42):
And you know, at the at the end of this
thesists will see how we're called to carry the cross
with Christ. But it's light for us if we imitate
him first in the path of great littleness. And so
I spend quite a bit of time explaining that humility
of Christ and his littleness, right, his meekness. And we
(19:05):
see this profoundly in the church fathers in their reflections
on that hem of Saint Paul that I just recited
from the Philippians. And if you look at the Greek
when it says that he emptied himself the world, the
word that is used is is that he lived a
(19:26):
great canosis of himself. Canosis is the word to empty
yourself out right. And so I spend quite a bit
of time on the Church Fathers and Saint Thomas Aquinas
and Pope John Paul the Second's reflections on Aquinas and
the Church Fathers, explaining what is the incarnation? How do
(19:50):
we know that Christ, you know, didn't come to earth
as God and then throw away his divinity and just
be man right? Or how to do we not know
that the cross was easier for him because he was
suffering mostly as God and not like we do as human.
So it's very important to understand that Christ was both
God and man, and he suffered as God and man.
(20:13):
And I have quite a bit so many beautiful I
should have marked out the quotes for you, but I
think it was Saint Cyril that I have in here.
Saint Cyril said Christ was hungry and tired from the journey.
(20:33):
He slept, he climbed in a boat. He was struck
by the servants blows, he was scourged by pilot, he
was spat on by soldiers. They pierced his side with
a spear and offered him vinegar mixed with gaul. He
also tasted death, suffered on the cross, and suffered the
other insults of the Jews. They would say that all
(20:56):
these things are applicable to the man, even though they
may be referred to the person of the true Son.
But we believe, however, he's refuting some of the heresies
that went on in the Church. We believe, however, in
one God, the Father, the Almighty, maker of the visible
(21:16):
and the invisible, and also in one Lord Jesus Christ
his Son. We refuse to separate the man a manual
as distinct from the Word of God. For we know
that the Word became man like us, and so we
say that the Self Same was truly God from God,
while humanly he was man from a woman, just as
(21:40):
we are. We maintain that because of the intimacy that
he had with his own flesh, he even suffered its infirmities.
He retained the impassibility of his own nature in so
far as he was not only man, but the self
Same was also God by nature. So what he's explaining
(22:02):
is that he didn't he didn't experience a mixing of
He did not endure any where is it should be
right here a mixing or blending of of God and man.
He was fully God and fully man, and he suffered
(22:22):
fully as God and asmn and he chose with his
divinity to make himself subject to his humanity that was suffering.
I hope that makes sense. Thomas Aquinas goes on and
on and on, and I I quoted quite large sections
(22:47):
from the Suma, but I think that Saint Thomas Aquinas
just explains it so beautifully. I want my reader to
read the actual teachings of Thomas. When I read somebody's
synopsis of something versus the literal text, I don't receive
(23:07):
quite as much, because it's important to actually hear the
thought process exactly as the author presents it.
Speaker 3 (23:19):
Right.
Speaker 5 (23:20):
So someday, hopefully nobody will be writing summaries of Mary Klaska.
Instead you'll get the wraw thing. And so I speak
a lot about that canosis of Christ and being both
God and man and emptying himself out, and that all
shows his littleness, and it keeps him by being little
(23:43):
and surrendering to that will of God. Right, he gave
a fiat, he said so many times in scripture, not
my will, but the Father's will be done. I did
not come to do my will but the will of
the Father, you know. And even in the cross, when
it was the suffering, he said, you know, Lord, let
this cup passed for me, but not my will, but
yours be done. He continued his fiat, And it says
(24:07):
in scripture that son, though he was, he learned obedience
from what he suffered. He perfected obedience because he had
to give it when it was hard. If somebody came
in the door right now and handed me a piece
of chocolate cheesecake and a really good cup of coffee
and said, I give you obedience to eat this, I'd
(24:29):
be obeying, but it wouldn't be that hard, and it
wouldn't be that heroic, because I love cheesecake, I love chocolate,
and I love coffee.
Speaker 3 (24:36):
Right.
Speaker 5 (24:37):
But if somebody came in and gave me an obedience
to maybe have a difficult conversation with someone, or to
deny myself something, you know, to you know, sleep on
the floor tonight as a penance or something, then I
would obey them, and I'd have that virtue of obedience,
but it would be heightened in the sort of grace
(25:01):
given to me. Obedience would be grown in me because
my nature might be against it. Right, I'm very, very
non confrontational. So if I had to have a difficult
conversation with somebody that would I would only do it
in obedience. Otherwise I prefer not to argue. You know,
if I'd sleeping on the floor, might not be a
(25:22):
big deal. But you know, obedience is perfected when you
do a difficult will. And so Christ perfected human obedience
by by taking on that by making reparation for our sin, right,
taking on the atonement that was due to the Father
(25:45):
for our sins. So, but littleness not only enabled him
to do follow the way the cross. If he was
prideful or he was big, he wouldn't want to do
the will the father right, So it led him in
that path. But also it made his cross easier. Because
(26:05):
when you're a child and you allow the father to
lift you up, right, the father lifts up the lowly.
Our lady said in the Magnificat. When we allow the
Father to stoop down and lift us up and lift
it up Christ to the cross. It's you know, pride
is what makes us heavy and makes us resist and
(26:28):
makes it difficult. But when we're little and we're trusting.
When we're innocent, then the Father is able to carry
us as that like most precious sheep, right against his chest.
So littleness was an instrument that Christ used to keep
him faithful. Another instrument that he used was love, espousal love.
(26:50):
And I speak about Aquinas's definition of love and how
he speaks about it within the Trinity, and human love
between a man and a woman is an imperfect sign
of the perfect spousal marital loved lived within the Trinity. Right,
(27:13):
It's something beyond our way of understanding. It's a perfect love.
And Christ's powerful love for the Father held him fast
on the cross because he looked at the Father and
he loved him so much. It made that burden light,
It made him willing. There is so much in this
(27:36):
world that I would only do out of love. Right.
Sometimes I've been offered great sums of money to work
for people, or you know, you might be offered notoriety
if you do something right. But there can be consequences
(27:58):
with things like that. It might be something embarrassing, it
might be something difficult. It might be something that you
know makes you ill because you're working so hard. But
those kinds of things, it might be against your nature.
Even if you won't do it for money, and even
if you won't do it for notoriety, you might do
(28:19):
it out of love if you really love these people.
And Christ wants us to do everything we do out
of love.
Speaker 2 (28:26):
Right.
Speaker 5 (28:27):
You might be a famous actor, but you're not supposed
to do what you do in order to grow your audience.
You're supposed to do it out of love for the
Father and his will and for the people he offers
to you to help get to heaven. Right. Mother Teresa
used to say that you couldn't pay me enough to
(28:49):
do what I do. It's that difficult, but love, I
will do it out of love. So Christ loved his
father so much he was willing to suffer on the
cross to save us, right, and his love carried him.
And Christ also loved us, and he saw us falling
(29:12):
into hell because of our sense, and his love sent
him forth to save us.
Speaker 2 (29:19):
It was love.
Speaker 5 (29:22):
Sant Augustine speaks about this very beautifully, and I quoted
in here a former professor of my Notre Dame John Cavadini,
in one of his talks, he speaks about this passage
from Saint Augustine and what is proposed.
Speaker 2 (29:40):
Is that.
Speaker 5 (29:40):
You know, in the garden of Eden, you've got Eve
who is tempted by the snake, and she is not
defended by Adam. Right, she sends, and then she offers
to Adam to sin along with her, and Adam blames
(30:01):
her before God. Right, and he sends along with her,
and he follows her when he is not supposed to,
and he wasn't protecting her. But there weren't just those
options in the garden to follow Eve or to leave Eve.
(30:24):
You know, there was an option that he didn't even
think about when the situation of the first sin was
taking place, or when God interviewed him about it, right
when God came and spoke to Adam, And the option
that Adam should have chosen in that situation was that
(30:44):
of sacrifice. Right, So, you have a holy man who's
trying to follow the will of God and their wife falls.
There aren't just two options to stay with her and
to be corrupted or to leave her, you know, to
blame her, or to join her. There's the option of sacrifice,
(31:09):
of yes, staying with her and sacrificing and offering that
in reparation to win her back to the Lord and
That's what Christ did because he loved us. Right, he
looked at humanity that had fallen his beloved bride, right
(31:30):
the future church, and he didn't blame them, he didn't
abandon them. He loved them and was willing to sacrifice
for her right. And we see that in Ephesians. Right,
he came to wash his bride, humanity, his wife, with
his blood, to recreate her, to be blameless and without
(31:54):
blemish before the eyes of the Father, so beautiful. So
what held Christ on the cross littleness and his powerful
passionate love for the Father and for humanity, his fiat,
his surrender to the Father's will. And we see that
(32:15):
lived out by Christ in three ways, as a priest,
as a victim, and as an altar. Right, he was
the priestly bridegroom that came from heaven to sacrifice himself
to same humanity. So a priest offers sacrifice, and in
(32:36):
the Old Testament the priests offered sacrifice over and over
in reparation for mansin. So Christ came as the eternal
high priest to offer sacrifice. And yet the sacrifice he
offered was not just an unblemished lamb, It was himself
the lamb of God, and he offered his own body
(32:59):
on the cross to be that victim that bought us
back from hell, right to recreate us. And he was
an altar. His heart was the altar on the cross
on which this great sacrifice of crucified love was consumed.
(33:21):
And so that's the first section of the book. It's
only the first section, Isn't that funny? The first section
is just about Christ and how he is God and man,
and he endured the cross through a littleness, a canosis right,
an innocence and obedience, espousal love for his father and
(33:43):
oswell for humanity, and through fiat obedience. And we see
this in Christ as priest, victim, an altar. Right, So
then you move to the second because Christ didn't come
just to like as a surgeon makes his patient unconscious
(34:05):
and does an operation on him. No, he came to
like do a project with us, right with our conscious
alert knowing, freezing, free will, right our heart, choosing to
love day after day after day, even when when we
don't see it reciprocated. And so our Lady is the
(34:33):
perfection and the archetype of what we as the Church
are called to live with Christ right. And just as
Christ was the new Adam, right, he came to sacrifice himself,
and our Lady was the new Eve. She accepted the
sacrifice fully, and she, instead of Adam and even the
Old Testament came together and gave forth death and sin
(34:58):
to the world. Our Lady in Jesus, the new Adam,
and the New Eve come together to give forth life
to the world right. And if you ever go to
our lady for help, she hands you Christ, who is life.
She leads you to Him, crucified and resurrected. And as
a mother, just as like under the cross, she was
(35:20):
given John as a new son, we all are given
as her children, and as a mother she wants us
in heaven with them. And our Lady had a more
particular union with Christ than even we did, because she
was sinless. She was able to perfectly receive and then
(35:41):
give back that love with Christ, that exchange of hearts right,
and so exponentially grew this union of their hearts and
the fiat that Christ prayed he first heard as a
little child on the lips of his mother right, and
our Lady prayed fia along with him. When she was
(36:02):
asked to be the mother of the Redeemer. She was
asked to suffer. We hear that in the prophecy of
Simeon and the presentation of the Temple, where he said,
you know this child is for the rise and the
fall of many, a signed to be contradicted, and you
yourself swords will pierce, so the thoughts of many hearts
(36:23):
will be revealed. And not only was she the mother
of the Redeemer, she's the mother of the redeemed. She's
our mother, which means she still suffers over our sufferings
and our sins, our failures. And she uses that suffering
and offers it to Christ and union with her own
heart that suffered with him on the cross. And he
(36:44):
uses that, in union with his sacrifice, to offer to
the Father, so that the Father's will can be done
on earth in the kingdom of our own hearts. So
our lady was called to the cross with Christ, and
she was called to be the new Eve and the
helpmate of Christ, the eternal bridegroom, the eternal high priest.
(37:06):
And she wasn't called to be a priest right like
the first Apostles. She instead was called to be a
helpmate right, a helper of him, the way that a
wife is called to help their husband, not to be
a husband. They're complimentary, right, But she lived this very powerfully.
And she lived all of these graces that I talk about,
(37:28):
not as the primary creator of the grace.
Speaker 3 (37:32):
Right.
Speaker 5 (37:32):
She was a creature. She wasn't God. She received all
of them as gifts of the great gifts of the
mercy of God. She was a creature that also was
redeemed by Christ. And so all of the beautiful things
I speak about our lady were things that the Father
and his mercy poured out upon her and threw her
(37:53):
right in herself. She was a weak little human as well,
but she was called to the cross with her son
and with her God, and she was able to endure
great suffering because of her littleness. And I use a
lot from Saint Louis to Momfort and Maximilian Colby and
(38:15):
others who speak Aldfansis as well, who speak about that
great beauty of the heart of our lady. And you
all know that I have a big devotion to our
lady under the title the Maria Bambina, the Little Infant
Mary right, and that little heart that our lady had
as an infant, is the same heart without any deformities
(38:37):
because of sin. Right, she always said yes to God.
So it's the same heart that she had at the
foot of the cross. It's the same heart that prays
for us in heaven. The Maria Bambina, that little heart
and our lady's immaculate conception makes her so innocent and pure,
and so I reflect on all of that. But it's
because she's so little and she's always saying yes to
(38:59):
the Father and surrendering in that way, he's able to
hold her up at the foot of the cross. And
we see her valiant bravery and her courage or strength
that our gifts of the Holy Spirit who lives fully
in her. The Angel Gabriel said that our lady was
full of grace, right. So it's the littleness of our
(39:21):
lady that makes her able to suffer with her son,
and it's her powerful spousal love. We are all part
of the church, and the Book of Revelation said that
in heaven we will be the wife of the Lamb right,
and that we will be, you know, decked out as
a bride on her bridal day. And there's so many
(39:43):
beautiful imagery images in scripture about this right, and our
lady lived that powerful love. She lived a powerful spousal
love with the Father that was so powerful. They were
so united that the Father placed the seed of his son,
the Word, within her womb, and he took flesh. She
(40:05):
lived a powerful spousal love with the Holy Spirit, and
he is what brought Christ to live within her womb.
Right she was overshadowed by him, and she lived a
powerful spousal love of Jesus Christ, the eternal High Pricie,
eternal Bridegroom, and it exceeds all forms of purity that
(40:29):
we can even imagine, and yet it held her fast.
When you really really love someone, then you're willing to
stand and suffering with them and for them. And that
was the heart of our lady, and her love united
her with Christ perfectly. Saint Thomas Aquinas speaks in the
(40:52):
Suma about love and how it so powerfully transforms the
lover and the beloved to the point where they have
one heart in two different bodies. There's a mutual indwelling
of love, and that's what our Lady's immaculate heart shared
with the sacred heart of Jesus. There was a perfect union,
(41:16):
and it was all possible because of her littleness, her
spousal love, and her fiat. And in this she was
the new Eve. In this she was the Helpmate. And
I go on then to explain how in this she
also was a co redemptrix. And there are hundreds of
places in the history of the Church where the Holy
(41:37):
Fathers and the Saints have used this term the co redemptrics,
and have explained it. And I pull out about twenty
encyclicals or papal teachings on it. This isn't something new
and controversial in the Church. It's something that for hundreds
of years was used and explained and then kind of
died away and was brought back by Pope John Paul
(41:58):
the Second about seven or eight times in his audiences
he referred to our lady as this, What does it
mean to be a coredemtrics? Does it mean she's equal
to the Redeemer? Not at all. She is a redeemed creature.
And yet she suffered with him. And Saint Paul says
in scripture that when we suffer and we unite it
to Christ, we're making up what's lacking in the suffering
(42:21):
of Christ. And he's the head and we are his body. Well,
our lady is also part of the body of Christ.
She's just the most perfect member. So she does this
most perfectly. She redeems with Christ. But actually all of
us are called to be co redeemers. John Paul the
Second often called the sick to co redeem with Christ.
(42:43):
She said that in different times that He spoke to
the sick at lords or different places. And I mentioned
a lot of those documents in here if you're interested.
But she has a beautiful role of living a powerful
martyrdom the crucifixion within her heart, and she lives crucified
(43:05):
love because she loves and her son is taken from her.
She loves, she feels abandoned by the father she loves,
and her children hurt her by murdering her son. And
so she is the perfect example of a white martyr.
And because our Lady is a co redemptrix, she is
(43:28):
also a mediatrix for us, which means the graces we
receive from God come through her, not because of her,
but because God shows her. God chose to send the
greatest gift that the earth has ever received, which is
the body, the flesh, the blood, the soul, the divinity
of Jesus Christ, our Redeemer, through our lady, through her yes,
(43:52):
her consent, through her body, through her prayer, and her
suffering with him, through her wisdom that helped keep him
alive and nurtured him all those years, protected him when
he was in danger, and when she couldn't keep the
danger of the cross from him, suffered with him bravely.
(44:14):
And so that first grace is given to us through
our lady. But all graces are given to us through Christ,
which means all graces pass through her with Christ to us.
And so we see just a glimpse of this her
particular role as a mediatrix of grace in the wedding
(44:36):
of Cana, where she goes to her son on behalf
of the bride in the groom and says, they have
no wine, right, they need something. And for us she
looks at our lives before we ask and says, you know,
they have no peace, or they're divided, they have no
purity of heart, they're sinning, they have no health, they're sick,
(44:59):
they have no they're struggling, right, whatever it is, they
have no hope. Sometimes, whatever it is that you need,
our lady sees it, and she takes it to Christ,
and then she turns to you and says, do whatever
He tells you. And then I speak also briefly about
how our lady lives in union with Christ as a priest,
(45:23):
a victim, and an altar. Women are not called to
be priests, but all of us were baptized into one
priesthood in our baptism right, and all baptized souls are
called to live a priesthood, which is by offering our sacrifices,
of our lives, of our bodies, of our breaths, of
(45:43):
our joys, our sorrows, in union with Christ every day,
and when we go to Mass, hopefully it's more than
just on Sundays. But even if it is that we
offer everything we've lived that week, or everything we've lived
that day, or however often you go to Mass offering
it in union with Christ, that makes you a priest right.
And so our lady lived that priesthood with Christ most perfectly.
(46:09):
She offered not only her own sufferings, but she offered
Christ to the father to the world who killed him.
And she had a joint offering with Christ because their
hearts were made as one when Christ offered, she offered
with him, and she was also a victim. Her heart,
(46:32):
her immaculate heart, has swords, and she offered her own
individual suffering as a victim, and she was the altar
upon which Christ was offered. Look at the piano where
she's holding him crucified, and his heart that he offers
to the Father on the cross is her heart. In
many ways, the bloody shed is hers because all of
(46:55):
his DNA came from her. So it's really beautiful to
see this. But I show our Lady and how she
lives us in perfection, so that then I could go
on to show how the saints live this as well.
And then each one of us is called to live
this as best we can. So I move on to
the saints who live this in union with our Lady.
(47:17):
And in order to be holy, in order to be
a saint, you will pass through the way of the cross.
You'll be purified that way. Jesus said, if you want
to be my follower, pick up your cross and follow
me right. And so I show through the lives of
many different mystics, those who received powerful revelations. A lot
(47:39):
of the Carmelite mystics that lived just mystical graces and
their prayer. And then those who manifested the Cross in
a physical way in their lives. Maybe they had an
illness that they died from, maybe they were martyred, maybe
they suffered the stigmata in different ways, or had their
heart pierced in prayer. All of those manifestations of the
(48:00):
suffering of Christ in their lives are like the stamp
of approval from God. Right to be holy is not
an easy path. You might think, Oh, if I was saint,
so and so, it wouldn't be so hard or whatever. No,
it's excruciatingly difficult to be a saint because you have
to love God heroically. You have to love God when
(48:21):
nobody else does. You have to trust them when nobody
else does. You have to think properly and not judge,
and be humble and be generous when everyone around you
is doing it differently right, thinking differently, or behaving differently.
You have to be patient when you have no patience left.
You have to forgive. When every ounce of your being
(48:43):
feels the feeling of hate or dislike for a person,
you still have to choose to forgive them and love
them as Christ does. It might be hard to put
it in your emotions, but just in your acts of
the will, not wishing hell on them, wishing blessing. And
so in order to be a saint and walk the
(49:04):
way of the Cross with Christ and our lady, you
have to be little. And I show how He humbles
the different saints. I go through many, many stories of
how He purifies and makes the saints little. And our
greatest example of that is Terres of Lassou. She's a
doctor of the church. She suffered a terrible martyrdom through
(49:26):
tuberculosis to be honest when she died, and that was
possible because she was so little. She trusted that much
in the arms of her Savior to carry her through
the cross. And I use a lot of her writing.
They were united to cross Christ with a powerful spousal love,
(49:47):
a love that made them willing to suffer, and I
use examples of what they said, right, you know, And
even when they were suffering, they desired it to almost
increase because they wanted Christ to not be alone in
his suffering. And so it's a littleness that allowed them
to be carried through it, and the spousal love that
pushed them forward. With this desire and this purity of
(50:09):
love in their offering right. They lived a fiat. The
saints did not live their own will. The saints lived
the will of God, even if it kind of disagreed
with what they naturally wanted. They surrendered, They surrendered, They surrendered.
Speaker 3 (50:28):
And.
Speaker 5 (50:30):
The saints were often marked with signs of a mystical
marriage to Christ. I go through the different mystical marriages
of many saints, both men and women, and what they
looked like when they were finally so purified and so
united to God that they were married to him, and
(50:51):
I go through how they were marked with His cross
through that marriage. Once they reached the mystical marriage with Christ,
they were not pain free. That's when they got the stigmata.
That's when they started to suffer their deathbed pains. That's
when they were martyred. And so each one of us
(51:11):
is called to this terrific, glorious union with Christ, our
divine God in heaven. And yet it will go through
the cross, and we're able to go through the more
that we allow ourselves to be little and madly in
love with Him and surrender in fiat to His will.
(51:33):
And then I go through and speak and explain how
we live that priesthood with Christ as a priest, a victim,
and an altar. Blessed. Conchitah in Mexico is a foundress.
She was a mother, but she wrote much in her
revelations from Christ of how we're called to live the
priesthood with him just through offering, suffering and prayer for
(51:57):
the glory of the Father.
Speaker 3 (51:59):
Right.
Speaker 5 (52:00):
And the saints did this. They lived that priesthood by
offering up suffering, and they lived a victimhood with him. Right.
They lived his passion in their own minds and hearts
and souls and bodies. And they were the altars upon
(52:20):
which Christ was crucified, and people came to see Him
in them. Padre Pio, they would say, if you were
at his mass, you saw Christ on Calvary, within him.
And we're all called to live this. So we're all
called to a great littleness, an emptying out of ourselves,
(52:40):
a humility, a purity. We're all called to a fire
of love. We're all called to allow this littleness and
this fiery love to guide us down the way of
the Cross. We're called to surrender and fiat to everything
the Lord asks no matter how difficult, we're all called
to co redeem with Christ, to not only offer our
(53:03):
sufferings for ourselves, but for the world with him. In
union with him, We're all called to be victim souls
in a way, to be the altar upon which He's
sacrificed upon which others see us. When Christ is sacrificed
within us, then he's magnified within us, as that beautiful
(53:24):
Christ prayer song, Christ be magnified. Right, Maybe I'll put
it at the end of this podcast, Oh, Christ be
magnified on the altar of my life. When we allow
Christ to die in us, he's magnified. He's glorified within
us right, And through that we're also little mediatrics of
(53:47):
grace for other people. So it's a different way of
looking at the cross. And it's something that, when you
come to understand, makes you desire to live crucified love.
You know, there's something wonderful about joyful love, but there's
(54:08):
something so much more profoundly beautiful about a love that
is suffering for another that is willing to suffer. So
I encourage you to get this book if you haven't.
This is a hard copy. You can get a soft
copy as cheaper and maybe work through it. You know,
it's it would take a while for most people. But Advent,
(54:31):
as we reflect on the littleness of Christ right and
then going into Lent when we reflect on is suffering,
these next few months would be a beautiful time to
slowly go through this and to chew it over, because
it's not just a spirituality that I've been called to.
It's a spirituality everybody has been called to. Glory be
(54:53):
to the Father and to the Son and to the
Holy Spirit. As it was in the beginning is now
never shall be world without it. Amen, Ali, Lujah, God,
bless you and thank you.
Speaker 6 (55:24):
We're crea suddenly articulate with a thousand tongues to lift
one cry. Then from nor to South Andy to us,
we'd hear Christ be madgnif where the whole world back
(55:55):
going is eminence His name game wood burst from sea
and sky, from the redvers to the Montain tops, we'd
hear Christ be magnified. Oh, Christ be magnified. Lad is
(56:27):
praise arise, Christ be magnified, and me all Christ be magnified.
From the altar of my life, Christ be magnified. And
(56:50):
when every creature finds its emotionality, every hue man its
native cry than in one in rap should have of
price beat sing Christ be magnified, all Christ being magnified.
(57:24):
Lad is praise, arise Christ being magnified, and name all
Christ be magnified from the altar of my life. Christ
being magnified, and will create suddenly articulate with a thousand
(57:57):
tongues to live. Once cry and from north to south
fandyt us weid here Christ being magnified, Where the whole
(58:18):
world that going is eminence. His name would burst from
sea and sky, from the end bust to the mountain tops.
Lead here Christ be magnified, All Christ be magnified. Lad
(58:50):
is praise, Arise, Christ be magnified, and all Christ be magnified.
From the altar of my life, Christ being magnified. And
(59:15):
when every creature finds its inmostality, and every huge man
heard it's native Christ, than in one in Marap should
have love Christ. We'd seen Christ be magnified, all Christ
(59:47):
being magnified. That is praise, Arise Christ being magnified, and
all Christ be magnified. From the altar of my life,
Christ be magnifed.
Speaker 5 (01:00:09):
Me Happy feet day.
Speaker 1 (01:00:30):
Hello, God's beloved. I'm Annabel Moseley, author, professor of theology,
and host of then Sings, My Soul and Destination Sainthood
on WCAT Radio. I invite you to listen in and
find inspiration along this sacred journey. We're traveling together to
make our lives a masterpiece and, with God's grace, become saints.
(01:00:54):
Join me Annabel Mosley for then Sings, My Soul and
Destination Sainthood.
Speaker 3 (01:00:59):
On w c Radio.
Speaker 1 (01:01:01):
God bless you. Remember you are never alone. God is
always with you.
Speaker 2 (01:01:12):
Thank you for listening to a production of WCAT Radio.
Please join us in our mission of evangelization, and don't
forget Love lifts up where knowledge takes flight.
You're listening to w c at radio your home for
authentic Catholic programming.
Speaker 2 (00:25):
May never be in the fire of your love. May
we all always stand together in the fire of your love.
Speaker 3 (00:45):
May the cross be where not swore bad on your owns.
Me my ho, May my bod.
Speaker 2 (00:56):
From your home, bloody of your hollow, may stave there.
Speaker 3 (01:07):
Forever on the crown.
Speaker 2 (01:11):
In your side may be consumed with every drop of
blood and all the tears you cry. May my bed
(01:35):
be your crown of thorns, and my reed.
Speaker 3 (01:40):
Be aflake.
Speaker 2 (01:43):
May my heart lav as one with you in the radzation.
For no man word of a fathom, leadl love as
you do. If I do forget, please look at me.
(02:07):
May your eyes pierce me through. May my pillow be
your arm outstretched cold over in love. May my spirit
(02:33):
ever reade choice with you and me turnedy love. May
my spirit ever re joice with you.
Speaker 3 (02:46):
W love.
Speaker 4 (03:00):
Gee gee, suce gee, saut my little gee, sauce.
Speaker 3 (03:24):
Gee, sauce.
Speaker 4 (03:29):
Gee, sauce my gol.
Speaker 3 (03:38):
May never.
Speaker 1 (03:40):
Be all.
Speaker 2 (03:43):
In the fire of your love.
Speaker 3 (03:48):
May we all always stands together in the fire of
your love. May the cross sp n up show bad
and your walls be my bold.
Speaker 2 (04:07):
May my food come forth from your heart the fire.
Speaker 3 (04:14):
Of your love.
Speaker 2 (04:17):
May I slave there foreever on the cross in your side.
Speaker 3 (04:27):
May I be consumed with every drop of blood and
all the jeans you crown. May my bed be a
(04:49):
crown of thorns, and my breed be a flag.
Speaker 2 (04:56):
May my hard lay down as one WHI at you
in the rise of rock shine, for no man could
ever fathom.
Speaker 3 (05:10):
And the love as you do, I find you forgot.
Please look at me. May your eyes peace me through you.
Speaker 2 (05:34):
May my pillow be a arm outstretched coldbut wath blood.
Speaker 3 (05:43):
May myst bed ever read joice with you.
Speaker 2 (05:48):
And he turned in love.
Speaker 3 (05:53):
May must be ever rejoice with you? What O.
Speaker 5 (06:45):
God bless you, and welcome to the heart of Fiat
crucified Love. Today we are going to talk about my
new book, and it's actually my doctoral thesis. It's all
about Crucie If I'd Love, And many people had asked
me what I was writing about, and it is pretty intense. Theologically,
(07:09):
it's not an easy read. I mean, for the theologically astute,
it might be an easy read, but for the common
person it's kind of tricky. There's a lot of language
you might not be familiar with from Thomas Aquinas and
some of the fathers of the church. My language is
(07:30):
probably pretty simple, but it is heavy, and so I
thought I would share it with you in a podcast,
and eventually, when I find time, I will try to
write a shorter version that's a little bit simplified. And
actually I would like to write a children's book on
(07:52):
it as well. You know that you are a master
teacher when you can take complicated topics and teach them
to a room full of preschoolers, right, And I tried
to do that. Since this is all about my spirituality,
I try to live it and explain it to children
all the time. But I would like to share that
(08:15):
more with the world, so you can pray about that
and we'll see how the Holy Spirit moves. I lost
my voice on Thursday, and I'm happy I at least
am able to record this today. I obviously will not
be singing, but I will open this podcast by inserting
(08:37):
that song that I wrote about twenty years ago, the
Fire of Your Love, and I was able to professionally
record that and it's available also on like music platforms.
But the words are very apropoet was when I first
came to embrace this life of living crucified love the Lord,
(09:00):
which is living a life within the fire of his love.
So let's open with a prayer, and then I will
be so excited to share this with you in the
name of the Father and the Son and the Holy Spirit. Amen, Come,
Holy Spirit, fill the hearts of your faithful enkindle in
(09:23):
us the fire of your love. Send forth your spirit,
and we shall be recreated, And thou shalt renew the
face of the earth. Sweet Jesus, we ask you to
first of all, bless my voice and help it endure
until the end of this so that I can share
(09:43):
these beautiful things with our audience. We ask you to
draw to this podcast those who you know will benefit
the most, and to use me to speak about the
great mystery of your love crucified and how you invite
each one of us as Christians that follow you to
(10:06):
follow that path of the way of the Cross, the
bloody path that leads to the depth of your heart,
where we share in a love that is crucified with you,
but also basking in that hope of the resurrection. And
we ask our Lady, who always live this perfectly with you,
(10:30):
the co redemptrics to pray with us, as well as
all of the different saints who are mentioned. Hail Mary,
full of grace. The Lord is with thee. Blessed art
thou among women, and blessed is the fruit of thy womb. Jesus,
Holy Mary, Mother of God, Pray for us sinners now
(10:50):
and at the hour of our death. Amen, Oh sorrowful
and immaculate Heart of Mary, Pray for us in the
name of the Father and the Son and the Holy Spirit.
Speaker 3 (11:00):
Amen.
Speaker 5 (11:01):
I put the microphone right here in front of me
so that it can really pick up even though my
voice is raspy and faint. So the name of my
thesis originally was littleness, spousal love, and fiat as the
instruments that Jesus used in enduring the cross and the
(11:24):
means of uniting a soul with him in crucified love.
And it's kind of longed for a title of a book.
So it's all about crucified love, right. But the basis
of my thesis is on the idea. I'm just going
to kind of explain it in my own words. It's
(11:45):
on the idea of the crucified love of Christ, which
is a love that is both divine and human, and
how although it is perfectly received and responded to within
the Trinity, right God, the Father, and the Holy Spirit
(12:08):
receive the love of the Son and return to him
a gift of love. In fact, the Father pours out
his love on the son, and the son receives and
pours that back to the Father in such a powerful
way that the third person of the Trinity, the Holy Spirit,
is formed. He's actually called the love that is between
(12:29):
the Father and the Son. And that's why on earth
we use the Trinity as an example and like an
ideal for the kind of love that married spouses should share,
one that is equal and yet always receiving, always pouring forth,
(12:51):
and that begins life. That their love is so powerful
that it has a name, and that name is the
child that they bring forth into the world. So Christ's
love within the Trinity is perfect, and yet his love
on earth is It's perfect, but it's not always perfectly
(13:12):
received because we his body that make up the Church
are fallen, and so sometimes we're imperfect. Sometimes we sin,
Sometimes we even sadly purposefully turn away from Him knowingly,
and that is a way that we are rejecting his
(13:34):
gift of perfect love. And we see that rejection, the abandonment,
the denial, the betrayal, the abuse, the mockery of his
great gift of love, most profoundly on the cross right
when he suffered, and all of our sins are visible
on his body. And so that love that is perfect
(13:58):
in and of itself is crucified because of our imperfection
and receiving and reciprocating that to him. So the path
of Christ in the incarnation, who came to save us
from hell, was a path of the redeemer, which is
(14:22):
a path of a willingness to suffer all of the
sufferings that have ever existed on earth to save us.
And if the world were perfect, then Christ would come
and his gift would be accepted by us, and that
would be better. But it wasn't because of the sin
(14:44):
of Adam. We all have original sin, and then most
people have actual sin right where they actually choose against
what God wants purposefully. Sometimes children might die after about
and have that perfect little soul. We know our lady
didn't even have original sin because of her immaculate conception,
(15:10):
where the merits of the passion were applied to her
earlier in time at the moment of her conception, so
that she was absolutely perfect. But most humans on earth,
even great saints, have had a time where they've rejected
the love of God or not cooperated fully. And so
(15:30):
those are things that cause pain to the heart of
Christ and crucify his love. And what I propose in
my doctoral thesis is that the instruments that Christ used
to endure the cross, and they're the instruments that our
lady used in union with him, and that we, all
(15:51):
the saints and all of us, are called to use
our littleness, right, a great humility and espousal love, a
fiery passionate love, and fiat, which is like a surrender,
and it it means I want what you want. And
we say that fiat to the Father.
Speaker 2 (16:13):
Right.
Speaker 5 (16:14):
We see Christ's littleness most profoundly in well, in the incarnation.
You know, he is the second person of the Trinity,
He's God. And yet we see in that beautiful hem
of the Philippians that you know he, though he was
in the form of God, did not deem equality with
(16:36):
God something to be grasped. Yet he took the form
of a slave. Right, he took the form of a human,
and he lowered himself and because of that God greatly
exalted him. But Christ did not come to dominate humanity.
He came to serve, right, He said, I did not
(16:56):
come to be served, but to serve, to lay down
my life as ransom for many. And he came with
a powerful humility and meekness. He came as a tiny
little embryo within the womb of our lady. He even
respected her freedom within the plan of God to come
(17:18):
to earth through her. And the Angel came and asked,
you know, are you willing to surrender and be the
mother of the Son of God? And she said, fiat. Right.
She said that fiat that we reflect on throughout this book,
which is I am the handmaiden of the Lord. Let
God's will be done to me? Right, may I serve him?
(17:41):
And then Christ came in littleness, as a child, in vulnerability,
in need. His parents had prepared a home for him
up in Nazareth, and providence, you know, provided that the
census happened so that he would be born in Bethlehem,
the House of Bread. Because he would lower himself even
(18:02):
more than just becoming a human. He then would hide
within the bread, within the Eucharist, where he would often
be ignored and rejected, forgotten, and even mocked, so that
he could sneak into human hearts. His humility is littleness,
as meekness is that much. And Christ proclaimed that himself
(18:22):
about himself. What did he say, Come to me, all
you who are labored and heavenly burdened, I will give
you rest. Take my yoke upon yourself. Right, take my
cross upon yourself, and learn from me, for I am
meek and gentle of heart, and you will find rest
for yourselves. My yoke is easy, my burden is light.
(18:42):
And you know, at the at the end of this
thesists will see how we're called to carry the cross
with Christ. But it's light for us if we imitate
him first in the path of great littleness. And so
I spend quite a bit of time explaining that humility
of Christ and his littleness, right, his meekness. And we
(19:05):
see this profoundly in the church fathers in their reflections
on that hem of Saint Paul that I just recited
from the Philippians. And if you look at the Greek
when it says that he emptied himself the world, the
word that is used is is that he lived a
(19:26):
great canosis of himself. Canosis is the word to empty
yourself out right. And so I spend quite a bit
of time on the Church Fathers and Saint Thomas Aquinas
and Pope John Paul the Second's reflections on Aquinas and
the Church Fathers, explaining what is the incarnation? How do
(19:50):
we know that Christ, you know, didn't come to earth
as God and then throw away his divinity and just
be man right? Or how to do we not know
that the cross was easier for him because he was
suffering mostly as God and not like we do as human.
So it's very important to understand that Christ was both
God and man, and he suffered as God and man.
(20:13):
And I have quite a bit so many beautiful I
should have marked out the quotes for you, but I
think it was Saint Cyril that I have in here.
Saint Cyril said Christ was hungry and tired from the journey.
(20:33):
He slept, he climbed in a boat. He was struck
by the servants blows, he was scourged by pilot, he
was spat on by soldiers. They pierced his side with
a spear and offered him vinegar mixed with gaul. He
also tasted death, suffered on the cross, and suffered the
other insults of the Jews. They would say that all
(20:56):
these things are applicable to the man, even though they
may be referred to the person of the true Son.
But we believe, however, he's refuting some of the heresies
that went on in the Church. We believe, however, in
one God, the Father, the Almighty, maker of the visible
(21:16):
and the invisible, and also in one Lord Jesus Christ
his Son. We refuse to separate the man a manual
as distinct from the Word of God. For we know
that the Word became man like us, and so we
say that the Self Same was truly God from God,
while humanly he was man from a woman, just as
(21:40):
we are. We maintain that because of the intimacy that
he had with his own flesh, he even suffered its infirmities.
He retained the impassibility of his own nature in so
far as he was not only man, but the self
Same was also God by nature. So what he's explaining
(22:02):
is that he didn't he didn't experience a mixing of
He did not endure any where is it should be
right here a mixing or blending of of God and man.
He was fully God and fully man, and he suffered
(22:22):
fully as God and asmn and he chose with his
divinity to make himself subject to his humanity that was suffering.
I hope that makes sense. Thomas Aquinas goes on and
on and on, and I I quoted quite large sections
(22:47):
from the Suma, but I think that Saint Thomas Aquinas
just explains it so beautifully. I want my reader to
read the actual teachings of Thomas. When I read somebody's
synopsis of something versus the literal text, I don't receive
(23:07):
quite as much, because it's important to actually hear the
thought process exactly as the author presents it.
Speaker 3 (23:19):
Right.
Speaker 5 (23:20):
So someday, hopefully nobody will be writing summaries of Mary Klaska.
Instead you'll get the wraw thing. And so I speak
a lot about that canosis of Christ and being both
God and man and emptying himself out, and that all
shows his littleness, and it keeps him by being little
(23:43):
and surrendering to that will of God. Right, he gave
a fiat, he said so many times in scripture, not
my will, but the Father's will be done. I did
not come to do my will but the will of
the Father, you know. And even in the cross, when
it was the suffering, he said, you know, Lord, let
this cup passed for me, but not my will, but
yours be done. He continued his fiat, And it says
(24:07):
in scripture that son, though he was, he learned obedience
from what he suffered. He perfected obedience because he had
to give it when it was hard. If somebody came
in the door right now and handed me a piece
of chocolate cheesecake and a really good cup of coffee
and said, I give you obedience to eat this, I'd
(24:29):
be obeying, but it wouldn't be that hard, and it
wouldn't be that heroic, because I love cheesecake, I love chocolate,
and I love coffee.
Speaker 3 (24:36):
Right.
Speaker 5 (24:37):
But if somebody came in and gave me an obedience
to maybe have a difficult conversation with someone, or to
deny myself something, you know, to you know, sleep on
the floor tonight as a penance or something, then I
would obey them, and I'd have that virtue of obedience,
but it would be heightened in the sort of grace
(25:01):
given to me. Obedience would be grown in me because
my nature might be against it. Right, I'm very, very
non confrontational. So if I had to have a difficult
conversation with somebody that would I would only do it
in obedience. Otherwise I prefer not to argue. You know,
if I'd sleeping on the floor, might not be a
(25:22):
big deal. But you know, obedience is perfected when you
do a difficult will. And so Christ perfected human obedience
by by taking on that by making reparation for our sin, right,
taking on the atonement that was due to the Father
(25:45):
for our sins. So, but littleness not only enabled him
to do follow the way the cross. If he was
prideful or he was big, he wouldn't want to do
the will the father right, So it led him in
that path. But also it made his cross easier. Because
(26:05):
when you're a child and you allow the father to
lift you up, right, the father lifts up the lowly.
Our lady said in the Magnificat. When we allow the
Father to stoop down and lift us up and lift
it up Christ to the cross. It's you know, pride
is what makes us heavy and makes us resist and
(26:28):
makes it difficult. But when we're little and we're trusting.
When we're innocent, then the Father is able to carry
us as that like most precious sheep, right against his chest.
So littleness was an instrument that Christ used to keep
him faithful. Another instrument that he used was love, espousal love.
(26:50):
And I speak about Aquinas's definition of love and how
he speaks about it within the Trinity, and human love
between a man and a woman is an imperfect sign
of the perfect spousal marital loved lived within the Trinity. Right,
(27:13):
It's something beyond our way of understanding. It's a perfect love.
And Christ's powerful love for the Father held him fast
on the cross because he looked at the Father and
he loved him so much. It made that burden light,
It made him willing. There is so much in this
(27:36):
world that I would only do out of love. Right.
Sometimes I've been offered great sums of money to work
for people, or you know, you might be offered notoriety
if you do something right. But there can be consequences
(27:58):
with things like that. It might be something embarrassing, it
might be something difficult. It might be something that you
know makes you ill because you're working so hard. But
those kinds of things, it might be against your nature.
Even if you won't do it for money, and even
if you won't do it for notoriety, you might do
(28:19):
it out of love if you really love these people.
And Christ wants us to do everything we do out
of love.
Speaker 2 (28:26):
Right.
Speaker 5 (28:27):
You might be a famous actor, but you're not supposed
to do what you do in order to grow your audience.
You're supposed to do it out of love for the
Father and his will and for the people he offers
to you to help get to heaven. Right. Mother Teresa
used to say that you couldn't pay me enough to
(28:49):
do what I do. It's that difficult, but love, I
will do it out of love. So Christ loved his
father so much he was willing to suffer on the
cross to save us, right, and his love carried him.
And Christ also loved us, and he saw us falling
(29:12):
into hell because of our sense, and his love sent
him forth to save us.
Speaker 2 (29:19):
It was love.
Speaker 5 (29:22):
Sant Augustine speaks about this very beautifully, and I quoted
in here a former professor of my Notre Dame John Cavadini,
in one of his talks, he speaks about this passage
from Saint Augustine and what is proposed.
Speaker 2 (29:40):
Is that.
Speaker 5 (29:40):
You know, in the garden of Eden, you've got Eve
who is tempted by the snake, and she is not
defended by Adam. Right, she sends, and then she offers
to Adam to sin along with her, and Adam blames
(30:01):
her before God. Right, and he sends along with her,
and he follows her when he is not supposed to,
and he wasn't protecting her. But there weren't just those
options in the garden to follow Eve or to leave Eve.
(30:24):
You know, there was an option that he didn't even
think about when the situation of the first sin was
taking place, or when God interviewed him about it, right
when God came and spoke to Adam, And the option
that Adam should have chosen in that situation was that
(30:44):
of sacrifice. Right, So, you have a holy man who's
trying to follow the will of God and their wife falls.
There aren't just two options to stay with her and
to be corrupted or to leave her, you know, to
blame her, or to join her. There's the option of sacrifice,
(31:09):
of yes, staying with her and sacrificing and offering that
in reparation to win her back to the Lord and
That's what Christ did because he loved us. Right, he
looked at humanity that had fallen his beloved bride, right
(31:30):
the future church, and he didn't blame them, he didn't
abandon them. He loved them and was willing to sacrifice
for her right. And we see that in Ephesians. Right,
he came to wash his bride, humanity, his wife, with
his blood, to recreate her, to be blameless and without
(31:54):
blemish before the eyes of the Father, so beautiful. So
what held Christ on the cross littleness and his powerful
passionate love for the Father and for humanity, his fiat,
his surrender to the Father's will. And we see that
(32:15):
lived out by Christ in three ways, as a priest,
as a victim, and as an altar. Right, he was
the priestly bridegroom that came from heaven to sacrifice himself
to same humanity. So a priest offers sacrifice, and in
(32:36):
the Old Testament the priests offered sacrifice over and over
in reparation for mansin. So Christ came as the eternal
high priest to offer sacrifice. And yet the sacrifice he
offered was not just an unblemished lamb, It was himself
the lamb of God, and he offered his own body
(32:59):
on the cross to be that victim that bought us
back from hell, right to recreate us. And he was
an altar. His heart was the altar on the cross
on which this great sacrifice of crucified love was consumed.
(33:21):
And so that's the first section of the book. It's
only the first section, Isn't that funny? The first section
is just about Christ and how he is God and man,
and he endured the cross through a littleness, a canosis right,
an innocence and obedience, espousal love for his father and
(33:43):
oswell for humanity, and through fiat obedience. And we see
this in Christ as priest, victim, an altar. Right, So
then you move to the second because Christ didn't come
just to like as a surgeon makes his patient unconscious
(34:05):
and does an operation on him. No, he came to
like do a project with us, right with our conscious
alert knowing, freezing, free will, right our heart, choosing to
love day after day after day, even when when we
don't see it reciprocated. And so our Lady is the
(34:33):
perfection and the archetype of what we as the Church
are called to live with Christ right. And just as
Christ was the new Adam, right, he came to sacrifice himself,
and our Lady was the new Eve. She accepted the
sacrifice fully, and she, instead of Adam and even the
Old Testament came together and gave forth death and sin
(34:58):
to the world. Our Lady in Jesus, the new Adam,
and the New Eve come together to give forth life
to the world right. And if you ever go to
our lady for help, she hands you Christ, who is life.
She leads you to Him, crucified and resurrected. And as
a mother, just as like under the cross, she was
(35:20):
given John as a new son, we all are given
as her children, and as a mother she wants us
in heaven with them. And our Lady had a more
particular union with Christ than even we did, because she
was sinless. She was able to perfectly receive and then
(35:41):
give back that love with Christ, that exchange of hearts right,
and so exponentially grew this union of their hearts and
the fiat that Christ prayed he first heard as a
little child on the lips of his mother right, and
our Lady prayed fia along with him. When she was
(36:02):
asked to be the mother of the Redeemer. She was
asked to suffer. We hear that in the prophecy of
Simeon and the presentation of the Temple, where he said,
you know this child is for the rise and the
fall of many, a signed to be contradicted, and you
yourself swords will pierce, so the thoughts of many hearts
(36:23):
will be revealed. And not only was she the mother
of the Redeemer, she's the mother of the redeemed. She's
our mother, which means she still suffers over our sufferings
and our sins, our failures. And she uses that suffering
and offers it to Christ and union with her own
heart that suffered with him on the cross. And he
(36:44):
uses that, in union with his sacrifice, to offer to
the Father, so that the Father's will can be done
on earth in the kingdom of our own hearts. So
our lady was called to the cross with Christ, and
she was called to be the new Eve and the
helpmate of Christ, the eternal bridegroom, the eternal high priest.
(37:06):
And she wasn't called to be a priest right like
the first Apostles. She instead was called to be a
helpmate right, a helper of him, the way that a
wife is called to help their husband, not to be
a husband. They're complimentary, right, But she lived this very powerfully.
And she lived all of these graces that I talk about,
(37:28):
not as the primary creator of the grace.
Speaker 3 (37:32):
Right.
Speaker 5 (37:32):
She was a creature. She wasn't God. She received all
of them as gifts of the great gifts of the
mercy of God. She was a creature that also was
redeemed by Christ. And so all of the beautiful things
I speak about our lady were things that the Father
and his mercy poured out upon her and threw her
(37:53):
right in herself. She was a weak little human as well,
but she was called to the cross with her son
and with her God, and she was able to endure
great suffering because of her littleness. And I use a
lot from Saint Louis to Momfort and Maximilian Colby and
(38:15):
others who speak Aldfansis as well, who speak about that
great beauty of the heart of our lady. And you
all know that I have a big devotion to our
lady under the title the Maria Bambina, the Little Infant
Mary right, and that little heart that our lady had
as an infant, is the same heart without any deformities
(38:37):
because of sin. Right, she always said yes to God.
So it's the same heart that she had at the
foot of the cross. It's the same heart that prays
for us in heaven. The Maria Bambina, that little heart
and our lady's immaculate conception makes her so innocent and pure,
and so I reflect on all of that. But it's
because she's so little and she's always saying yes to
(38:59):
the Father and surrendering in that way, he's able to
hold her up at the foot of the cross. And
we see her valiant bravery and her courage or strength
that our gifts of the Holy Spirit who lives fully
in her. The Angel Gabriel said that our lady was
full of grace, right. So it's the littleness of our
(39:21):
lady that makes her able to suffer with her son,
and it's her powerful spousal love. We are all part
of the church, and the Book of Revelation said that
in heaven we will be the wife of the Lamb right,
and that we will be, you know, decked out as
a bride on her bridal day. And there's so many
(39:43):
beautiful imagery images in scripture about this right, and our
lady lived that powerful love. She lived a powerful spousal
love with the Father that was so powerful. They were
so united that the Father placed the seed of his son,
the Word, within her womb, and he took flesh. She
(40:05):
lived a powerful spousal love with the Holy Spirit, and
he is what brought Christ to live within her womb.
Right she was overshadowed by him, and she lived a
powerful spousal love of Jesus Christ, the eternal High Pricie,
eternal Bridegroom, and it exceeds all forms of purity that
(40:29):
we can even imagine, and yet it held her fast.
When you really really love someone, then you're willing to
stand and suffering with them and for them. And that
was the heart of our lady, and her love united
her with Christ perfectly. Saint Thomas Aquinas speaks in the
(40:52):
Suma about love and how it so powerfully transforms the
lover and the beloved to the point where they have
one heart in two different bodies. There's a mutual indwelling
of love, and that's what our Lady's immaculate heart shared
with the sacred heart of Jesus. There was a perfect union,
(41:16):
and it was all possible because of her littleness, her
spousal love, and her fiat. And in this she was
the new Eve. In this she was the Helpmate. And
I go on then to explain how in this she
also was a co redemptrix. And there are hundreds of
places in the history of the Church where the Holy
(41:37):
Fathers and the Saints have used this term the co redemptrics,
and have explained it. And I pull out about twenty
encyclicals or papal teachings on it. This isn't something new
and controversial in the Church. It's something that for hundreds
of years was used and explained and then kind of
died away and was brought back by Pope John Paul
(41:58):
the Second about seven or eight times in his audiences
he referred to our lady as this, What does it
mean to be a coredemtrics? Does it mean she's equal
to the Redeemer? Not at all. She is a redeemed creature.
And yet she suffered with him. And Saint Paul says
in scripture that when we suffer and we unite it
to Christ, we're making up what's lacking in the suffering
(42:21):
of Christ. And he's the head and we are his body. Well,
our lady is also part of the body of Christ.
She's just the most perfect member. So she does this
most perfectly. She redeems with Christ. But actually all of
us are called to be co redeemers. John Paul the
Second often called the sick to co redeem with Christ.
(42:43):
She said that in different times that He spoke to
the sick at lords or different places. And I mentioned
a lot of those documents in here if you're interested.
But she has a beautiful role of living a powerful
martyrdom the crucifixion within her heart, and she lives crucified
(43:05):
love because she loves and her son is taken from her.
She loves, she feels abandoned by the father she loves,
and her children hurt her by murdering her son. And
so she is the perfect example of a white martyr.
And because our Lady is a co redemptrix, she is
(43:28):
also a mediatrix for us, which means the graces we
receive from God come through her, not because of her,
but because God shows her. God chose to send the
greatest gift that the earth has ever received, which is
the body, the flesh, the blood, the soul, the divinity
of Jesus Christ, our Redeemer, through our lady, through her yes,
(43:52):
her consent, through her body, through her prayer, and her
suffering with him, through her wisdom that helped keep him
alive and nurtured him all those years, protected him when
he was in danger, and when she couldn't keep the
danger of the cross from him, suffered with him bravely.
(44:14):
And so that first grace is given to us through
our lady. But all graces are given to us through Christ,
which means all graces pass through her with Christ to us.
And so we see just a glimpse of this her
particular role as a mediatrix of grace in the wedding
(44:36):
of Cana, where she goes to her son on behalf
of the bride in the groom and says, they have
no wine, right, they need something. And for us she
looks at our lives before we ask and says, you know,
they have no peace, or they're divided, they have no
purity of heart, they're sinning, they have no health, they're sick,
(44:59):
they have no they're struggling, right, whatever it is, they
have no hope. Sometimes, whatever it is that you need,
our lady sees it, and she takes it to Christ,
and then she turns to you and says, do whatever
He tells you. And then I speak also briefly about
how our lady lives in union with Christ as a priest,
(45:23):
a victim, and an altar. Women are not called to
be priests, but all of us were baptized into one
priesthood in our baptism right, and all baptized souls are
called to live a priesthood, which is by offering our sacrifices,
of our lives, of our bodies, of our breaths, of
(45:43):
our joys, our sorrows, in union with Christ every day,
and when we go to Mass, hopefully it's more than
just on Sundays. But even if it is that we
offer everything we've lived that week, or everything we've lived
that day, or however often you go to Mass offering
it in union with Christ, that makes you a priest right.
And so our lady lived that priesthood with Christ most perfectly.
(46:09):
She offered not only her own sufferings, but she offered
Christ to the father to the world who killed him.
And she had a joint offering with Christ because their
hearts were made as one when Christ offered, she offered
with him, and she was also a victim. Her heart,
(46:32):
her immaculate heart, has swords, and she offered her own
individual suffering as a victim, and she was the altar
upon which Christ was offered. Look at the piano where
she's holding him crucified, and his heart that he offers
to the Father on the cross is her heart. In
many ways, the bloody shed is hers because all of
(46:55):
his DNA came from her. So it's really beautiful to
see this. But I show our Lady and how she
lives us in perfection, so that then I could go
on to show how the saints live this as well.
And then each one of us is called to live
this as best we can. So I move on to
the saints who live this in union with our Lady.
(47:17):
And in order to be holy, in order to be
a saint, you will pass through the way of the cross.
You'll be purified that way. Jesus said, if you want
to be my follower, pick up your cross and follow
me right. And so I show through the lives of
many different mystics, those who received powerful revelations. A lot
(47:39):
of the Carmelite mystics that lived just mystical graces and
their prayer. And then those who manifested the Cross in
a physical way in their lives. Maybe they had an
illness that they died from, maybe they were martyred, maybe
they suffered the stigmata in different ways, or had their
heart pierced in prayer. All of those manifestations of the
(48:00):
suffering of Christ in their lives are like the stamp
of approval from God. Right to be holy is not
an easy path. You might think, Oh, if I was saint,
so and so, it wouldn't be so hard or whatever. No,
it's excruciatingly difficult to be a saint because you have
to love God heroically. You have to love God when
(48:21):
nobody else does. You have to trust them when nobody
else does. You have to think properly and not judge,
and be humble and be generous when everyone around you
is doing it differently right, thinking differently, or behaving differently.
You have to be patient when you have no patience left.
You have to forgive. When every ounce of your being
(48:43):
feels the feeling of hate or dislike for a person,
you still have to choose to forgive them and love
them as Christ does. It might be hard to put
it in your emotions, but just in your acts of
the will, not wishing hell on them, wishing blessing. And
so in order to be a saint and walk the
(49:04):
way of the Cross with Christ and our lady, you
have to be little. And I show how He humbles
the different saints. I go through many, many stories of
how He purifies and makes the saints little. And our
greatest example of that is Terres of Lassou. She's a
doctor of the church. She suffered a terrible martyrdom through
(49:26):
tuberculosis to be honest when she died, and that was
possible because she was so little. She trusted that much
in the arms of her Savior to carry her through
the cross. And I use a lot of her writing.
They were united to cross Christ with a powerful spousal love,
(49:47):
a love that made them willing to suffer, and I
use examples of what they said, right, you know, And
even when they were suffering, they desired it to almost
increase because they wanted Christ to not be alone in
his suffering. And so it's a littleness that allowed them
to be carried through it, and the spousal love that
pushed them forward. With this desire and this purity of
(50:09):
love in their offering right. They lived a fiat. The
saints did not live their own will. The saints lived
the will of God, even if it kind of disagreed
with what they naturally wanted. They surrendered, They surrendered, They surrendered.
Speaker 3 (50:28):
And.
Speaker 5 (50:30):
The saints were often marked with signs of a mystical
marriage to Christ. I go through the different mystical marriages
of many saints, both men and women, and what they
looked like when they were finally so purified and so
united to God that they were married to him, and
(50:51):
I go through how they were marked with His cross
through that marriage. Once they reached the mystical marriage with Christ,
they were not pain free. That's when they got the stigmata.
That's when they started to suffer their deathbed pains. That's
when they were martyred. And so each one of us
(51:11):
is called to this terrific, glorious union with Christ, our
divine God in heaven. And yet it will go through
the cross, and we're able to go through the more
that we allow ourselves to be little and madly in
love with Him and surrender in fiat to His will.
(51:33):
And then I go through and speak and explain how
we live that priesthood with Christ as a priest, a victim,
and an altar. Blessed. Conchitah in Mexico is a foundress.
She was a mother, but she wrote much in her
revelations from Christ of how we're called to live the
priesthood with him just through offering, suffering and prayer for
(51:57):
the glory of the Father.
Speaker 3 (51:59):
Right.
Speaker 5 (52:00):
And the saints did this. They lived that priesthood by
offering up suffering, and they lived a victimhood with him. Right.
They lived his passion in their own minds and hearts
and souls and bodies. And they were the altars upon
(52:20):
which Christ was crucified, and people came to see Him
in them. Padre Pio, they would say, if you were
at his mass, you saw Christ on Calvary, within him.
And we're all called to live this. So we're all
called to a great littleness, an emptying out of ourselves,
(52:40):
a humility, a purity. We're all called to a fire
of love. We're all called to allow this littleness and
this fiery love to guide us down the way of
the Cross. We're called to surrender and fiat to everything
the Lord asks no matter how difficult, we're all called
to co redeem with Christ, to not only offer our
(53:03):
sufferings for ourselves, but for the world with him. In
union with him, We're all called to be victim souls
in a way, to be the altar upon which He's
sacrificed upon which others see us. When Christ is sacrificed
within us, then he's magnified within us, as that beautiful
(53:24):
Christ prayer song, Christ be magnified. Right, Maybe I'll put
it at the end of this podcast, Oh, Christ be
magnified on the altar of my life. When we allow
Christ to die in us, he's magnified. He's glorified within
us right, And through that we're also little mediatrics of
(53:47):
grace for other people. So it's a different way of
looking at the cross. And it's something that, when you
come to understand, makes you desire to live crucified love.
You know, there's something wonderful about joyful love, but there's
(54:08):
something so much more profoundly beautiful about a love that
is suffering for another that is willing to suffer. So
I encourage you to get this book if you haven't.
This is a hard copy. You can get a soft
copy as cheaper and maybe work through it. You know,
it's it would take a while for most people. But Advent,
(54:31):
as we reflect on the littleness of Christ right and
then going into Lent when we reflect on is suffering,
these next few months would be a beautiful time to
slowly go through this and to chew it over, because
it's not just a spirituality that I've been called to.
It's a spirituality everybody has been called to. Glory be
(54:53):
to the Father and to the Son and to the
Holy Spirit. As it was in the beginning is now
never shall be world without it. Amen, Ali, Lujah, God,
bless you and thank you.
Speaker 6 (55:24):
We're crea suddenly articulate with a thousand tongues to lift
one cry. Then from nor to South Andy to us,
we'd hear Christ be madgnif where the whole world back
(55:55):
going is eminence His name game wood burst from sea
and sky, from the redvers to the Montain tops, we'd
hear Christ be magnified. Oh, Christ be magnified. Lad is
(56:27):
praise arise, Christ be magnified, and me all Christ be magnified.
From the altar of my life, Christ be magnified. And
(56:50):
when every creature finds its emotionality, every hue man its
native cry than in one in rap should have of
price beat sing Christ be magnified, all Christ being magnified.
(57:24):
Lad is praise, arise Christ being magnified, and name all
Christ be magnified from the altar of my life. Christ
being magnified, and will create suddenly articulate with a thousand
(57:57):
tongues to live. Once cry and from north to south
fandyt us weid here Christ being magnified, Where the whole
(58:18):
world that going is eminence. His name would burst from
sea and sky, from the end bust to the mountain tops.
Lead here Christ be magnified, All Christ be magnified. Lad
(58:50):
is praise, Arise, Christ be magnified, and all Christ be magnified.
From the altar of my life, Christ being magnified. And
(59:15):
when every creature finds its inmostality, and every huge man
heard it's native Christ, than in one in Marap should
have love Christ. We'd seen Christ be magnified, all Christ
(59:47):
being magnified. That is praise, Arise Christ being magnified, and
all Christ be magnified. From the altar of my life,
Christ be magnifed.
Speaker 5 (01:00:09):
Me Happy feet day.
Speaker 1 (01:00:30):
Hello, God's beloved. I'm Annabel Moseley, author, professor of theology,
and host of then Sings, My Soul and Destination Sainthood
on WCAT Radio. I invite you to listen in and
find inspiration along this sacred journey. We're traveling together to
make our lives a masterpiece and, with God's grace, become saints.
(01:00:54):
Join me Annabel Mosley for then Sings, My Soul and
Destination Sainthood.
Speaker 3 (01:00:59):
On w c Radio.
Speaker 1 (01:01:01):
God bless you. Remember you are never alone. God is
always with you.
Speaker 2 (01:01:12):
Thank you for listening to a production of WCAT Radio.
Please join us in our mission of evangelization, and don't
forget Love lifts up where knowledge takes flight.
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