"Oh Jesus, if such a distance separates us, if between this nothingness and Your Immensity there is an impassible abyss, how is union possible between these two poles?
"Jesus answered me, 'Between these two poles, God and you, I am there. I, God made man, alone can join them very closely. No one arrives at the Immensity of God, no one perceives My Divinity, without passing through Me. Likewise, without Me, no one can humble himself, nor be conscious of his nothingness. I am the center, the gateway, the road, the light which gives self-knowledge and introduces to contemplation. I am the point of encounter, the Redeemer, the Light, the Life, the Hearth of eternal perfection. Study this book, your Christ, and you will be a saint on imitating Him.'
"He explained to me how, on one side, He held one arm resting on the Cross and How He reached the opposite pole and how the union of these two extremes was accomplished in His Heart" (Diary, Aug. 25, 1895).
Conchita's vision of the universe, as that of mystics, does not involve a scientific knowledge of created beings, as does that of a philosopher and of a scholar, but opens up onto a spiritual itinerary which brings man to God. It is the "science of the saints." It belongs to the line of great spiritual persons such as a Teresa of Avila, a St. John of the Cross, a Therese of Lisieux, each respectively writing down a "road of perfection," a "path of nothing," leading souls to the summit of Mount Carmel, or a Therese of Lisieux, revealing "a tiny way" quite new, of confidence and love for going to God. Conchita leads souls to God through the Cross. For her, the Cross is the one and only "path of love."
A Catherine of Sienna will say that Christ is the "point" which permits us to join God. Under different images, all profess their faith in Christ, "the one and only Mediator between God and men", as St. Paul teaches. "How would the
Crucified not be at the center of this doctrine of the Cross?"
After having understood that the fundamental viewpoint of this spirituality is "Jesus and Jesus Crucified," glimpsed in the superior light of the Holy Spirit, there remains for us to analyze the multiple aspects and the diverse stages of this spiritual itinerary. The sinner removes himself from evil by expiation and penitence until the death of his own "ego". He rends toward God positively by the practice of Christian virtues and the gifts of the Holy Spirit, who leads souls to the highest summit of the spiritual life: the mystical incarnation the main act and fundamental attitude of which will consist in the constant oblation of the Incarnate Word to His Father, and in the total offering of our own life through Him, with Him and in Him, for the glory of the Father and the salvation of the world. It is a new presentation of the Gospel of the Cross.
If one wants to understand this spirituality of the Cross, it is of capital importance to grasp that man, the subject of spiritual life, is a being essentially sinful. Modern thought, wholly centered on man, presents the Marxist man, the existentialist man, the business, the artist, the scholar, the man avid for personal freedom, the man independent of God, and master of his own destiny, in a universe constructed by and
for him. An erroneous view but one spread widely throughout the glove by multiple forms of atheistic humanism. Vatican II answered this by presenting, in the light of the faith, the integral vocation of man, the image of God, called to model himself on Christ, true God and true man, so much the more man as he resembles Christ, and as he enters into communion with His
Pascal mystery. This the Christian view of man such as Conchita's writings now reveal to us.
Man is only explained through God. He derives his origin from the Trinity. He lives on earth imitating Christ and will fulfill his supreme destiny in "its consummation in the unity of the Trinity," a sublime view, achieving the highest aspirations of human personality.
"God created men, happy in forming him 'in His image' in order to draw him to heaven" (Diary, July 23, 1906).
"If man understood his divinization, he would no longer sin. He is the temple of the Holy Spirit, in his soul, an image of the Trinity. He has a divine origin (and), that is why he is immortal. He participates in God in each one of his acts and movements. He lives for Him. Consequently, how not to live out of Him? Such is precisely the disorder in the creature who endeavors by sin precisely the disorder in the creature who tries to detach Himself from God by sin, something which furthermore is impossible, since it cannot live apart from God nor erase God from its soul nor His reflection, no matter how great the stain and blackness of his sins" (Diary, April 23, 1913).
"God created man solely for joy but sin has thwarted this plan, for a soiled creature cannot be called to an immortal happiness. A purification is necessary, which is precisely the role of pain, to cleanse souls. Suffering, joined with the divine expiation of the Incarnate Word, has opened up heaven to us, permitting man once more to be able to possess an eternal happiness." (Diary, April 18, 1913).
"The soul is immortal. It bears in itself the image of the Trinity, the germ of Unity, a tendency toward the infinite and the divine. This is why, on earth, it does not find full satisfaction" (Diary, April 15, 1913).
"I am man. If I had not existed, man would never have existed. God loves the soul as a reflection of the Trinity and he loves the body as a reflection of Me, the perfect Man, type and model of every man" (Diary, July 27, 1906).
Through these texts, selected somewhat at random from Conchita's Diary, we find the elements of a Christian anthropology bringing us to a solution of the present problem of man. In the light of faith of his baptism, man appears to her as "an image of the Trinity." She thus has the same concept had by the greatest masters of Christian thought. St. Augustine shows the heart of man discontented until he reposes in God, for he was created to "rejoice in the Trinity." Following St. Augustine, St. Thomas states specifically, "The vision of the Trinity in Unity is the end and the fruit of our whole life" (I Sent.
d.. 2, 1. q).
As Vatican II, to understand man, the Diary of Conchita invites us to look on Christ. "Whoever follows after Christ the perfect man, becomes himself more of a man" (Gaudium et Spes, 41).