Continued from previous post

Understand that, in her mystical journey, Angela understood profoundly the central reality:

What would save her from her “unworthiness” and from “deserving hell” will not be her “union with God” and her possessing the “truth,” but Jesus crucified, “his crucifixion for me,” his love.

In the eighth step, she says: “However I did not yet understand if my deliverance from sin and hell and conversion to penance was a greater good, or his crucifixion for me”.

And the unstable balance between love and sorrow, perceived in all her difficult journey toward perfection.

Precisely because of this she contemplated by preference the crucified Christ, because in this vision she saw realized the perfect balance:

On the Cross is the man-God, in a supreme act of suffering, which is a supreme act of love.

In the third Instruction the blessed insists on this contemplation and affirms: “The more perfectly and purely we see, the more perfectly and purely we love.

“That is why the more we see the God and man Jesus Christ, the more we are transformed in him through love.”

“What I have said of love…I say also of sorrow: The more the soul contemplates the ineffable sorrow of the God and man Jesus Christ, the more it sorrows and is transformed in sorrow”.

To be immersed, to be transformed in love and in the sufferings of Christ crucified, is to be identified with him.

Angela’s conversion, begun with that confession of 1285, came to maturity only when God’s forgiveness appeared to her soul as the free gift of love of the Father, source of love:

“There is no one who can give excuses,” she affirms, “because each one can love God, ad He does not ask the soul other than that He wills it good, because He loves it and is its love”.

Benedict XVI (b. 1927): On Medieval Mystic Blessed Angela of Foligno (translation byZenit)