A-9 believe that the pneumatological Christology of Jesus’ leave-taking discourse is very important to our theme given that Christ explains that his coming in the flesh was just a first step. The real coming will happen when Christ is no longer bound to a place or to a body locally limited but when he comes to all of us in the Spirit as the Risen One, so that entering into the truth may also acquire more and more profundity. It seems clear to me that – considering that the time of the church, that is, the time when Christ comes to us in Spirit is determined by this very pneumatological Christology – the prophetic element, as element of hope and appeal, cannot naturally be lacking or allowed to fade away (30 Giorni, January 1999). In the same manner, I do not claim in any way, a status or an authority of my writings coming close to Holy Scripture. The Holy Bible is inspired in an infallible way. I humbly believe that the Lord touched me to journey with Him through a direct action in my soul assisting me when called to write, but it is not inspiration in the same sense as Scripture is and the result is not infallibility, but this does not mean either that there should be doctrinal errors in my writings, which I am assured there are not. In Fr. Marie-Eugène’s book I am a Daughter of the Church, he reminds us how God can adapt Himself to the soul: God’s direct action, being thus grounded in the human of which it makes use, is marvellously adapted to the psychological life of the soul. This adaptation of God should be underlined as an important characteristic of His interventions. God, who consents to speak the language of human signs to give us His light, pushes condescendence to the point of adapting Himself to our temperaments and our particular needs in the choice of these signs, so as to reach us more surely. For a faith that has kept its purity and its simplicity, He will speak in a language of external brilliant signs that will make faith vibrate. For a faith that rationalism has rendered prudent and critical, He will have a more intellectual language.3 Cardinal Ratzinger has said, “that being able to set oneself up as the word and image of interior contact with God, even in the case of authentic mysticism, always depends on the possibilities of the human soul and its limitations”. I thus experience the Word of God without effort, in other words, without me forcing anything, it just comes. I receive these communications (interior words) namely in two forms. Please note here that in no way I intend to say I know perfectly well how to express this phenomenon and how God can do such things, but this explanation below is the best I can do: 1. Through the intervention of interior words, namely locutions. The words I perceive are substantial ones, much clearer than were I to hear them through my ears. One single word alone may contain a world of meaning such as the understanding on its own could never put rapidly into human language. Any divine word or instruction given to teach me, will not be in the manner of school teaching, that perhaps due to limited time cannot be wholly explained all at once, or because of human frailty may be forgotten, or even not quite understood. But the divine instruction or the word given, will be given in such lapse of time and engraved in the mind in such a way that it will be difficult to forget. The light it spreads is so vast, just like a bright light that sheds far and wide, giving you a wealth of knowledge instantly more than just the word itself. The word given is like a wide river that breaks into other rivulets leading you everywhere and in different places but always coming from the one river. Any normal teaching in a school would have taken me months to learn. While I experience the words so strongly, I am equally aware that the written form and the way I should express the words still depends on my limited capacities of language and expression. 3 Fr. Marie-Eugène, O.C.D., I am a daughter of the Church, Vol. II, Chicago, 1955. p. 283.
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